EXPOSITORY NOTES, WITH PRACTICAL OBSERVATIONS ON The Four Holy Evangelists: VIZ. 

S T. Matthew,  
S T. Mark,  
S T. Luke,  
S T. John.    
WHEREIN The Sacred TEXT is at large Recited, the Sense Explained, Doubts Resolved, Controversies Declined, References Avoided, Seeming Contradictions Reconciled;  
And the Instructive Example of the Holy JESUS to our Imitation Recommended.  
Designed for the Instruction of Private Families; and particularly, put into the Hands of Family-Governours in Dedham; for the Improvement of Themselves and their Household, in Knowledge, Faith, and Holiness.  
BY WILLIAM BURKITT, M. A. Vicar and Lecturer of Dedham in Essex.  
LONDON: Printed by R.J. for T. Parkhurst at the Bible and Three Crowns in Cheapside; J. Robinson at the Golden Lion, and J. Wyatt at the Rose, in S. Paul's Churchyard. M.DCC   

To the Right Honourable, CHARLES Lord Fitzwalter.  
My Lord!  
THE Sacred Pages inform us of a Son that was Nourished up in the Words of Faith, by his Grandmother Lois, and his Mother Eunice.  
The like Pious Care has been taken for Your Lordship's Religious Education, by one of the Wisest of Women, and the Best of Mothers that the Age has afforded: And that Your Lordship's Improvement in Knowledge and Sincere Piety, may Answer the Prayers, the Tears, the Endeavours of such an Endearing Parent, who prefers Your Lordship's Happiness abundantly before her Own; I take Leave to put a Part of the Inspired Writings into Your Lordship's Hand, with an Endeavour of Mine, to Render the Reading of them both Profitable and Delightful to Your Lordship.  
Whilst Others consume their Precious Hours in Plays and Romances, and suchlike Corrupting and Effeminating Trash, which the Superfoetation of the Stage furnishes the Nation with, to the Scandal of Our Holy Religion, and the Grief of all Good Men; Debasing the Minds, and Debauching the Manners of so many amongst us: That Your Lordship (and Others of Your Noble Order with you) may Taste such Incomparable Delight and Sweetness in, and Experience such Invaluable Benefit and Advantage by, Reading the History of Your Blessed Redeemer's Life and Actions; and may thereby be Transformed into His Holy Likeness here on Earth, and spend an Eternity in the Rapturous Contemplation, and Ravishing Fruition of Him in Heaven, is the Fervent Prayer of,  
My Lord, Your Honour's Faithfully Devoted Servant and Chaplain, W. Burkitt.   

To Family-Governours; particularly those of my Charge.  
AS Religion did always consist in an Imitation of God, and in a Resemblance of those Excellencies which shine forth in the Best and most Perfect Being, so we may Imitate Him now with much more Ease, and greater Advantage, since His Son was manifest in our Flesh, and dwelled among us: For He was pleased to become Man, on purpose to show us how we might become like to God, by a Daily Imitation of His Holiness. And it is most certain that God Our Father will never own any of us for His Children, unless He sees upon us the Air and Features, the Impresses and Resemblance of Christ Our Elder Brother.  
This Consideration has induced me to set the Example of the Holy Jesus before myself and you, in these Plain, Practical Notes upon the Holy Evangelists, which contain Remarks upon the History of our Saviour's Life, Doctrine, and Miracles, and of His Death, Resurrection, and Ascension. To the Intent that the Temper of our Minds; and the Actions of our Lives, may be a lively Transcript of the Mind and Life of our Blessed Redeemer. That we may Admire and Imitate His unspotted Purity, His Condescending Humility, His Fervent Charity, His Patience under Sufferings and Reproaches, His Readiness to Forgive Injuries, and His entire Resignation to the Divine Will in all Conditions of Life whatsoever. That so following our Lord and Master in all the Steps of an Imitable Virtue, and setting His Example continually before us, we may be Daily Correcting and Reforming of our Lives by that Glorious Pattern; for without present Likeness to Him, we have no Grounds to hope that we shall hereafter Live with Him.  
A true Compassion to your Souls, and a fervent Desire to farther their Salvation from the Press, as well as from the Pulpit, has put me upon Redeeming Time for this Work.  
I must acknowledge my constant Preaching thrice a Week unto you, (besides Occasionals) and Visiting as often a populous and scattering Parish from House to House amongst you, (which I have always accounted a most Important Part of my Duty) would allow me but little, too little Time, for such a Work as This, which I hearty wish had fallen upon the Shoulder of one that had more Leisure, and Greater Abilities for it. But thus much I can truly say, that earnestly Imploring Divine Assistance, I have done what I could; my Work has been my Recreation, and the Lord accept it, and succeed it.  
And I have this Observation to Ground my Hope of Acceptance and Success upon, that Almighty God has in all Ages rendered those Labours of his Servants, (how mean soever in themselves) most Acceptable and Useful, which have been employed in the profitable Explication of any part of the Holy Scriptures. As if He who Imprinted such a Majesty upon the Text, delighted also to Reflect an Honour upon the Interpreters thereof.  
My Design in preparing and giving these Notes into your Hands, is to Oblige you to Read a part of the Holy Scriptures in your Families every Day; and to invite you thereunto, the Sacred Text is here at large Recited, Controversies Declined, and References Avoided. I have chosen to Transcribe and Writ over again upon another Evangelist what was observed in a Former, rather than give you the Trouble of looking back upon what is written elsewhere.  
And I do most Affectionately Request you not to suffer the Holy Word of God, which is in all your Hands, to lie by you as a Neglected Book, but daily to Read it in and to your Families, with a Simplicity of Mind to be Directed and Instructed by it.  
All the Return I desire from you for this my Labour of Love, is your living in a daily Imitation of that Grand Pattern of Holiness and Obedience, which is here set before you, and in every Page Recommended to you; and that we may continue to strive together in our Prayers one with, and one for another, for that Grace, which may enable us to the Faithful Discharge of our Respective Duties towards God, towards each other, and all Mankind. And that the Happy Unity and Unanimity which has hitherto been amongst us, may continue and increase still with us, to the Glory of God, the Honour of our Holy Religion, the present Benefit and Comfort, and the Eternal Joy and Rejoicing both of Minister and People in the Day of the Lord Jesus. Which, as it is the fervent Prayer, so it shall be the constant Endeavour of your Unworthy Minister, whose Highest Ambition it is to serve you in the Faith and Fellowship of the Gospel, whilst I am,  
Dedham, 1700. W. Burkitt.   

EXPOSITORY NOTES, WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. MATTHEW.  ACTS xvii. Ver. 11. 
These were more noble than those in Thessalonica, in that they received the Word with all Readiness of Mind, and searched the Scriptures daily whether those things were so.   

A PRAYER Before the Reading of the Holy Scriptures.  
ALmighty God and Merciful Father, who hast appointed thy Word to be a Light to our Feet, and a Lamp unto our Paths, and caused all Holy Scriptures to be written for our Learning; Grant us the Assistance of thy Holy Spirit, that we may in such wise Read, Mark, Learn, and inwardly Digest them, that by Patience and Comfort of thy Holy Word, we may embrace, and ever hold fast the Blessed Hope of Everlasting Life, which thou hast given us in our Saviour Jesus Christ.  
And seeing of thy tender Love to Mankind thou hast given thy Dear and Only Son to be unto us both a Sacrifice for Sin, and also an Example of Godly Life, give us Grace, that we may always most Thankfully receive this His Inestimable Benefit, and also daily endeavour ourselves to follow the Blessed Steps of His most Holy Life; who Liveth and Reigneth with Thee and the Holy Ghost, ever One God, World without end. Amen.   

EXPOSITORY NOTES, WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. MATTHEW.  
The HOLY BIBLE contains the whole Revelation of the Will of GOD to the Children of Men: This Sacred Book is usually divided into the Old and New Testament. The Old Testament contains the Law and the Prophets: The Writings of the New Testament are either Histories or Epistles; the Histories are the Four Gospels and the Acts of the Apostles. The Four Gospels were written by the Four Evangelists whose Names they bear; of whom St. Matthew and St. John were Eye-Witnesses of what they wrote, but St. Mark and St. Luke had what they wrote from the Relation of others.  
This Gospel before us of St. Matthew, contains an History of the Birth, Life, Miracles, Death and Resurrection of the Holy JESUS: All which are the most Stupendious and Amazing Matters, as well as the most Necessary Truths to be Known and Believed in the World: And,  
This Chapter before us contains the Genealogy or Pedigree of our Saviour JESUS CHRIST, as he was Man, unto Vers. 17. and then relates the Fact of his Wonderful Incarnation, to the End of the Chapter.  

CHAP. I.  
1 THE book of the generation of Jesus Christ, the son of David, the son of Abraham.  
Our Evangelist designing to write a Narrative of our Saviour's Life, gins with his Pedigree and Genealogy, and shows whom he descended from, namely, from David and Abraham. Where Observe, 1. That David is named before Abraham, because he being a King, and an Illustrious Type of the Messiah, the Jews expected, and do to this day expect, that the Son of David should reign over them; and that they should enjoy a Temporal Kingdom by him. Observe, 2. The Names given to our Blessed Saviour, Jesus and Christ; Jesus is his Hebrew Name, and signifies a Saviour; Christ is his Greek Name, and signifies Anointed: From whence some do infer an Intimation and Encouragement, that both Hebrews and Greeks, both Jews and Gentiles, may alike come unto Christ for Life and Salvation; he being the common Saviour of both; according to that of St. John, Epist. 1. ch. 2. ver. 2. He is the Propitiation for our Sins; and not for ours only, but also for the Sins of the whole World.  
2 Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judas and his brethren. 3 And Judas begat Pharez, and Zara of Thamar, and Pharez begat Esrom, and Esrom begat Aram. 4 And Aram begat Aminadab, and Aminadab begat Naasson, and Naasson begat Salmon.  
Both the Evangelists, St. Matthew and St. Luke, make mention of our Saviour's Pedigree; the former by his reputed Father's Side, the latter by his Mother's Side: the design of both, was to present us with a general Draught of our Lord's Pedigree and Descent, and not to be strict and accurate in enumerating every individual Person. This should teach us, not to be overcurious in scanning the Parts of this Genealogy, much less captiously to object against it: For if the Evangelists were not critical and exact in composing this Genealogy, why should we show ourselves so, in examining of it? Rather let us attend to the Design of the Holy Ghost in Writing of it, which was twofold: First, For the Honour of our Saviour, as Man; showing who were his Noble and Royal Progenitors according to the Flesh. Secondly, For the Confirmation of our Faith, touching the Reality of our Redeemer's Incarnation. The Scripture making mention of all his Progenitors, from the first Man Adam to his reputed Father Joseph, will not suffer us to doubt, either of the Truth of his Human Nature, or of the Certainty of his being the promised Messiah. Learn hence, That the Wisdom of God has taken all necessary Care, and used all needful Means for the satisfying the Minds of all unprejudiced Persons touching the Reality of Christ's Human Nature, and the Certainty of his being the promised Messiah: For both these Ends is our Saviour's Genealogy and Descent recorded in the Holy Scriptures.  
5 And Salmon begat Booz of Rachab, and Booz begat Obed of Ruth, and Obed begat Jesse. 6 And Jesse begat David the king, and David the king begat Solomon of her that had bee● the wife of Urias. 7. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Asa. 8 And Asa begat Josaphat, and Josaphat begat Joram, and Joram begat Ozias. 9 And Ozias begat Joatham, and Joatham begat Achaz, and Achaz begat Ezekias. 10 And Ezekias begat Manasses, and Manasses begat Amon, and Amon begat Josias. 11 And Josias begat Jechonias and his brethren, about the time that they were carried away to Babylon. 12 And after they were brought to Babylon, Jechonias begat Salathiel, and Salathiel begat Zorobabel. 13 And Zorobabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor. 14. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud. 15 And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob. 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations: and from David, until the carrying away into Babylon, are fourteen generations: and from the carrying away into Babylon unto Christ, are fourteen generations.  
Observe, Here are several Women mentioned in our Saviour's Genealogy, and all, or most of them, have a Brand of Infamy upon them. Thamar was one, with whom her Father-in-Law Judah committed Incest; Rachab is called an Harlot; Ruth came of Moab, whom Lot begat of his own Daughter; and Bathsheba the Wife of Vriah, was one with whom David had committed Adultery. Now the Wisdom of God has thought fit to leave all this upon Record for several Ends and Purposes. 1. To denote the Freeness of God's Grace, which extends itself in the Saving Effects and Benefits of it to them that are most unworthy, and ill-deserving. 2. To encourage the greatest Sinners to go unto Christ by Faith, and seek to be engrafted into him: For as Christ by the Power of his Godhead did purify our Nature from all the Pollution of his Ancestors, so he can by the Power of his Grace and Spirit, Sanctify our Persons and Natures, how foul and impure soever they either are, or have been. 3. Hereby our Lord gives us to understand, That he came to Save the most Notorious Sinners, as well as those, whose Lives have been less Scandalous. 4. This is recorded for the Support of such as are Illegitimate and Base-born, how vile soever their Parent's Sin has rendered them in the Eyes of Men, 'tis their own Sin only which exposes them to Contempt in the sight of God. 'tis not Illegitimacy, but Unregeneracy, that makes us Objects of God's Wrath.  
18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, (before they came together) she was found with child of the holy Ghost.  
This Espousal of Mary to Joseph, was for the Safety of Christ, and for the Credit and Reputation of the Virgin: It was for our Saviour's Safety, because being to fly into Egypt, he has Joseph his reputed Father to take care of him; and it was for the Virgin's Reputation, lest she should have been accounted unclean. Learn hence, What a special Regard Almighty God has to the Fame and Reputation of his Children; he would have them free from the least Suspicion of Evil and Dishonesty. Marry being espoused to an Husband, frees herself from the Suspicion of Naughtiness, and her Son from the Imputation of an Illegitimate Birth. Observe farther, The Miraculous Conception of the Holy Jesus; the Holy Ghost overshadowed the Virgin, and did miraculously cause her Conception without the help of an Human Father. Thus Christ was the Son of God as well in his Human, as in his Divine Nature: He must needs be a perfectly Holy Person, who was conceived purely by the Holy Spirit's Operation.  
19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.  
That is, being an holy Person, he was unwilling to accompany with a defiled Woman, and therefore minded to put her away; but being kind and gentle, he intended to put her away privily, lest she should have been exposed and stoned to death. Observe here, How early our Dear Lord's Sufferings began; he and his Mother are designed to be put away, even when he was but an Embryo in the Womb. Observe farther, From the great Clemency of Joseph toward the suspected Virgin, That kind and merciful Men always presume the best, and prosecute with gentleness, especially where Life is concerned. Meek Joseph doth resolve upon the milder course, and chooses rather to put her away privily, than publicly to expose her.  
20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph thou son of David, fear not to take unto thee Marry thy wife: for that which is conceived in her is of the holy Ghost.  
Two things are here observable; namely, the Care that Almighty God takes, 1. For Joseph's Satisfaction. 2. For Vindicating the Virgin's Reputation. For Joseph's Satisfaction, an Angel is dispatched to give him assurance, that the Virgin was not defiled by Man, but overshadowed by the Holy Ghost. Whence Note, That Almighty God will certainly find out Ways and Means for his People's Satisfaction, when they are willing, and desirous above all things, to come to the Knowledge and right Understanding of their Duty. Observe, 2. How the Angel clears the Virgin's Innocency, as well as satisfies Joseph's Doubtings, by assuring, that what was conceived in her was by the Holy Ghost. Learn hence, That God will in his own time clear the Innocency of such as suffer in their Name and Reputation, for the sake of Christ, tho' for the present, they may lie under the Burden of Disgrace and Shame.  
21 And she shall bring forth a son, and thou shalt call his Name Jesus: for he shall save his people from their sins.  
Observe here, 1. A Prediction of our Saviour's Birth; the Virgin shall bring forth a Son. 2. A Precept for the Imposition of his Name; Thou shalt call his Name Jesus, that is, a Saviour. 3. The Reason why that Name was given him; because he should save a People, not temporally, as Joshuah did the Israelites from their Enemies; but spiritually and eternally, from their Sins; not in their Sins, but from them; that is, from the Gild and Punishment, from the Power and Dominion of them. Obs. 4. The peculiar Subjects of this Privilege; His People: He shall save his People from their Sins. Learn, 1. That Sin is the Evil of Evils; or, that Sin considered in itself, is incomparably the greatest and the worst of Evils. 2. That the great End of Christ's coming into the World, was to be a Saviour from this Evil. 3. That Christ's own People do want, and stand in need of a Saviour, as well as others; if he does not save them from their Sins, they must Die in, and for their Sins, as well as others.  
22 (Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted, is, God with us.  
Of all the Prophets of the Old Testament, the Prophet Esay has the Honour to be first recited in the New. Here the Evangelist quotes his Prophecy of Christ's Incarnation. Behold a Virgin shall be with Child. Learn thence, That the great Mystery of our Saviour's wonderful Incarnation, was (tho' darkly) revealed to the Church of God under the Old Testament. Observe farther, The Name given to our Saviour under the Old Testament, Immanuel, that is, God with us: God manifested in our Flesh; God appearing in our Nature; God reconciling Man to himself. Oh Happy and Blessed Union of Two Natures in One Person! Christ is God and Man united, that God and Men may be reconciled.  
24 Then Joseph being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife:  
Joseph is no sooner assured that Mary is with Child by the Overshadowing Power of the Holy Ghost, but he instantly obeys the Lord's Command, and takes Mary to him, without farther disputing or delaying. Learn thence, That a Gracious Person, when once satisfied in God's Word of Command, disputes no farther, but instantly complies with the Will of God, even in the most hazardous and difficult Duties.  
25 And knew her not, till she had brought forth her firstborn son, and he called his Name Jesus.  
It is ●●●usly Believed, tho' not positively in Scripture Asserted▪ that the Virgin had no other Child but our Saviour; it is a very probable Opinion, tho' not an infallible Article of Faith, as the Church of Rome would make it: For the word Until signifies in Scripture, as much as Never. So Gen. 28.15. I will not leave thee, until I have done that which I have promised; that is, I will never leave thee. So the Words following, Her firstborn Son, do not imply that she had any Child after; but that she had none before. That Child which first openeth the Womb, is usually in Scripture called the Firstborn, tho' there was no other born after. Thus Josh. 17.1. Machir is called the Firstborn of Manasseth, tho' he had no more Children. So that Christ, not only as God, but also as he was Man, was the Firstborn, and Only Son. St. Austin expounds and applies Ezek. 44. v. 2. to the Virgin Mary; This Gate shall be shut, it shall not be opened, and no Man shall enter in by it; because the Lord God of Israel hath entered in by it, therefore it shall be shut. And others of the Ancients say, That as Christ lay in the Tomb, in which none lay before himself, so he lodged in a Womb, in which none ever lay, either before or after himself.   

CHAP. II.  
Our Saviour's Miraculous Conception by the Power of the Holy Ghost, being recorded in the First Chapter; several remarkable Circumstances relating to his Birth, are set down in this: As namely, the Place of his Birth, Bethlehem; and the Time, In the days of Herod the King.  
1 NOW when Jesus was born in Bethlehem of Judea, in the days of Herod the king: behold there came wise men from the east to Jerusalem.  
Observe here, 1. The Place of our Lord's Birth, Bethlehem; he was Born, not at Athens, not at Rome, not at Jerusalem, not in any Opulent or Magnificent City, but in the meanest of the Cities of Judah: Thereby showing us, that his Kingdom was not of this World, and that he little regarded Pomp and outward Greatness. Oh how can we be Abased enough for Christ, that thus Neglected himself for us? Obs. 2. The Time of our Lord's Birth, In the Days of Herod the King. This Herod being a Foreigner, and King of the Romans, which now reigned over the Jews; in him was fulfilled Jacob's Prophecy, Gen. 49.10. That the Sceptre should not departed from Judah; that is, the Jews should have Governors of their own Nation until Shiloh come: That is, until Christ the promised Messiah come in the Flesh. So that considering the Circumstance of Time and Place, where and when Christ was Born, it was, and is wilful Obstinacy in the Jews, to deny that the Messiah is come in the Flesh. Obs. 3. That Tribute of Honour which was paid unto our Saviour at his Birth; the Wise Men of the East came and Worshipped him: That is, the Chaldean, Arabian, or Persian Astronomers, who as the First-Fruits of the Gentiles, seek after Christ; whilst the Jews his own People rejected him. Oh how will their coming so far as the East to seek Christ, rise up another Day in Judgement against us, if we refuse to be found by Christ, who came from Heaven to seek us!  
2 Saying, where is he that is born king of the Jews? for we have seen his star in the east, and are come to worship him.  
Observe here, 1. The Inquiry that they make after Christ; they do not ask whether he was Born, but where he was Born; not doubting of the Fact, but ignorant of the Place. Obs. 2. The Ground of their Inquiry; For we have seen his Star: They had seen a Star, but how did they know it was his Star? Doubtless, by Divine Revelation, they had a Light within, as well as a Star without, or they had never found Christ: No doubt, the Holy Spirit's Illumination accompanied the Star's Apparition. As God made known the Birth of Christ to the Jews by an Angel, so he manifested the same to the Gentiles by a new-created Star. Obs. 3. The End of their Journey; We are come to Worship him; that is, to Pay all that Honour and Homage which is due to a Great and Mighty Prince: All that Adoration and Worship, which belongs to the promised Messiah the Redeemer of the World. Learn hence, That all Honour and Homage, all Glory and Worship is due to Christ from the Sons of Men, and will be given him by those that know him.  
3 When Herod the king heard these things, he was troubled, and all Jerusalem with him.  
Observe here, That when Christ came into the World to Save Men, it cast the World into Consternation, and caused wonderful Disturbance. Herod is first concerned, and next, all Jerusalem with him; Herod for fear of losing his Kingdom, Jerusalem for fear of losing their Prince. Thus Christ, who was the Angel's Song, the Wise Men's Joy, Israel's Consolation, becomes Herod's Fear, and Jerusalem's Terror. But why was Herod thus disturbed? 'Tis true, a King is Born, but one whose Kingdom is not of this World; 'twas Herod's false Apprehension, that was the Cause of this Perturbation. Hence we see, that the greatest Enmities, and bitterest Animosities, have arisen from causeless Fears, and groundless Jealousies.  
4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet; 6 And thou Bethlehem in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.  
Herod being in great Perplexity, convened a Council of the Chief Priests and Scribes, and demands of them the Place where Christ the promised Messiah was to be Born; they readily reply out of the Prophet Micah, ch. 5.2. that Bethlehem is the Place; this was the City of David's Birth, and of Christ's the Son of David. Bethlehem signifies the House of Bread, and was so called from its Fertility and Fruitfulness, and as some think, with Reference to Christ the True Bread of Life, Born there. Bethlehem was a mean and contemptible Place in itself, but being Honoured with Christ's Presence, how great is it? Learn thence, That the Presence of Christ dignifies and exalts a Place, how mean soever in itself. Bethlehem, tho' a little City in itself, yet is not the least amongst the Cities of Judah, because Christ is Born there.  
7 Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared: 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also.  
Observe here, 1. How Herod cloaks his intended Cruelty, with disguised Hypocrisy; he had Murder in his Heart, when he pretended to Worship Christ with his Mouth. There is no Villainy so great, but will mask itself under a Pretence and Show of Piety. Herod veils his Intent to Kill Christ, with a Pretence to Worship him. Obs. 2. Herod calls him the young Child, not the young King; that Word was too big to come out of Herod's proud Mouth, he could neither bear the Thing, nor brook the Title. Obs. 3. How craftily Herod lays his Plot; he desires the Wise Men to inquire thoroughly, and to inform him privately. To be Wise in doing Mischief, is the worst Wisdom in the World: 'Tis not the Wisdom from above, but from Hell beneath.  
9 When they had heard the king, they departed, and lo, the star which they saw in the east, went before them, till it came, and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts, gold, and frankincense, and myrrh.  
Observe here, 1. How the Star, which for some time disappeared, now appears again, to their farther Direction in finding Christ: Teaching us, That God will not be wanting to such as are on the Way to seek Christ, but will renew Directions and Encouragements to them, according as they stand in need; none ever sincerely sought Christ, but they certainly found him at the last. Obs. 2. That the Joy which arises in such a Soul as has found Christ, is unutterable and unspeakable; the Wise Men here Rejoiced with Joy, with great Joy, with exceeding great Joy. Obs. 3. The Wise Men having found this young King, they bring Presents to him, according to the manner of the Eastern Countries; namely, Gold, Frankincense, and Myrrh, which were the principal Commodities of the East: But the best Present we can make to Christ, is ourselves; he seeks not Ours, but Us; and rather desires what we are, than what we have. Yet the Providence of God was wonderfully seen in these Presents, for hereby Provision was made for the Sustenance of Joseph and Mary, and the Child Jesus, in their Exile, or Flight into Egypt, which they were shortly to undergo.  
12 And being warned of God in a dream, that they should not return to Herod, they departed into their own country another way.  
God having warned the Wise Men in a Dream, not to go back to Herod, they return home another way. But did these Wise Men play the Parts of Honest Men, in that they returned not again to Herod? Answ. It appears not that they promised Herod to return, tho' he expected it; or if they did, it was, in consideration that Herod should Come and Worship Christ, not Murder and Destroy him: But if they promised him never so positively, God Almighty gave them a Dispensation from that Promise, by commanding them to return home another way. Herod kept his Design against Christ close from the Wise Men, but he could not conceal his Intentions from the infinitely Wise God; he knew the Purposes of his Heart, and by his Providence, kept Christ out of his Hand: There is no Wisdom, nor Understanding, nor Counsel against the Lord.  
13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. 14 When he arose, he took the young child and his mother by night, and departed into Egypt 15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my Son.  
Obs. here, 1. How our Lord himself in a time of Persecution flies for Safety, who was able a thousand ways to have preserved himself from Danger: Teaching us, That in times of Difficulty and Danger, 'tis neither unwarrantable nor unbecoming, to preserve our Lives by flight; surely 'tis no Shame for us to fly, when our Captain doth both practice it, and command it also. Christ by his own Example has sanctified that State of Life unto us, and by his Command has made it lawful for us. Obs. 2. The Place which Christ flies unto for Safety, and that is Egypt; an unlikely Place, considered in itself: Who could expect Liberty in that House of Bondage? But any Place is good, if God sends us thither, and Christ be in our company, his Presence can make Egypt itself not only safe, but delightful also. Obs. 3. How readily Joseph complies with the Divine Command; instantly He arose, and took the young Child, and fled. Teaching us, That when our Direction is clear, our Compliance should be speedy: We cannot be too forward and expeditious, in the Execution of Divine Commands. Obs. 4. Tho' Joseph at the Command of God, flies presently from Herod's Rage, yet he flies privately, by Night, and prudentially gins his Journey when least Notice should be taken of his Motion: Teaching us, That altho' we have never so many Promises of Safety and Deliverance, yet we must not put God up●● Working Miracles for our Preservation, when it may be obtained in the Use of Means.  
16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.  
Obs. How Herod having played the Fox before, he acts the Lion now; his secret Policy not succeeding, he breaks out into open and inhuman Cruelty. Learn, That when Fraud and Subtilty fail the Enemies of the Church, they then fall to open Rage and barbarous Inhumanity: Thus here, these Holy Innocents' fall, as a Sacrifice to Herod's Rage, and Die for Christ, who came to Die for them; and so were Martyrs in Deed, tho' not in Will. Some affirm, that Herod did not spare his own Child then at Nurse in the Coasts of Bethlehem; which made Augustus say, He had rather be Herod's Hog, than Herod's Child; because the Jews did kill and eat no Swine's Flesh.  
17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning: Rachel weeping for her children, and would not be comforted, because they are not.  
Observe here, The loud and bitter Cry which the Mothers of Bethlehem make for the Death of their innocent Children, which were barbarously slain by the Sword of Herod: Here was Lamentation, Weeping, and great Mourning made by Rachel, that is, by the Women inhabiting in and about Bethlehem, where Rachel's Sepulchre was; for the Land about Bethlehem was called Rachel, from her Sepulchre, so famous in those Parts. Rachel here is not the Name of a Person, but of a Place. Obs. 2. The Cause and Reason of this Cry, and bitter Lamentation; the Mothers weep, not because their Children are, but because they are not; they did not with some wicked Parents, repine because they had Children, but because they had lost them: Mothers have the sharpest Throws both in their children's Births and Burials. As Children in their Births, are their Mother's Benjamins; so in their Burial, they are their Mothers Benoni's, Sons of Sorrow.  
19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, 20 Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.  
Obs. 1. Herod's Death, like a Bloody Persecutor, he is sent unlamented to his Grave; Historians say, that out of his Body issued forth such impure Streams of Blood, that the Loathsomeness and Pain made him attempt the kill of himself. God seldom suffers Persecutors to pass in quiet to their Graves; they rarely die the common Death of all Men, having no other Balm at their Funeral, than their own Blood. Obs. 2. The happy Consequent of Herod's Death, Christ is now called Home without Danger; Herod being sent to his Grave, the Coast is clear for the Return of the Holy Family: The Death of Persecutors, is the Delivery of the Persecuted.  
21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea, in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee.  
Observe here, 1. The just Fear that Joseph has upon his Mind, that Herod's Son would be as Bloody a Tyrant as his Flagitious Father. No wonder, that the Children of Cruel Persecutors are suspected to tread in their Bloody Parents Steps. Obs. 2. How God's Warrant and Direction doth quiet Joseph's Mind, resolve his Doubts, and remove his Fears, and makes him readily comply with the Command of God; Being warned of God, he removes out of Egypt into Galilee. Oh how safe and satisfactory is it, in all our Ways to follow the Call and Command of God Joseph and Mary durst not move their Feet, no not out of Egypt itself, till God gives them a Warrant for their departure, and bids them go.  
23 And he came and dwelled in a city called Nazareth: that it might be fulfilled which was spoken by the prophet, He shall be called a Nazarene.  
A threefold Interpretation is given of these Words, He shall be called a Nazarene. Some read the Words, 1. He shall be called a Nazarite; the Nazarites were a Religious and Separate Rank of Persons among the Jews, who abstained from Wine, and came not near the Dead for fear of Pollution: Christ was a Holy Person, but no Nazarite in a strict sense; for he drank Wine, and touched the Dead. 2. Others read the Words, He shall be called Netzer, a Branch, in Allusion to Isa. 11.1. where he is called a Branch of the Root of Jesse. Christ was that True Branch, of which the Prophets had so often spoken. 3. Others will have the Word Nazarene refer to the City Nazareth, where Christ was conceived, and lived most of his time: He shall be called a Nazarene, because he dwelled at Nazareth; hence his Disciples were called the Sect of the Nazarenes, that is, the Followers of him that dwelled at Nazareth; and Christ himself is pleased to own the Title, Act. 22.8. I am Jesus of Nazareth, whom thou persecutest. Learn from hence, The great Humility of Mind that was found in our Saviour: He was Born at Bethlehem, a little City; he Lives at Nazareth, a poor contemptible Place: He aspires not after the Grandeur of the World, but is meek and lowly in Spirit; may the same humble Mind be in us, which was also in Christ Jesus.   

CHAP. III.  
This Evangelist having declared our Saviour's Miraculous Conception, in the First Chapter, and recorded several remarkable Circumstances relating to his Birth, in the Second Chapter; in this Chapter before us, he passes over in silence the whole Course of our Saviour's Life in private; taking no notice how he spent his Minority whilst he dwelled at Nazareth, which was till he was Thirty Years old; at which time he entered upon his Public Ministry, having John the Baptist for his Harbinger and Forerunner; at this Chapter fully informs us.  
1 IN those days came John the Baptist, preaching in the wilderness of Judea, 2 And saying, Repent ye: for the kingdom of heaven is at hand.  
Observe here, 1. The Preacher sent by God, John the Baptist a Pattern of Mortification, and a Preacher of Repentance. Obs. 2. The Place he is sent to Preach in, The Wilderness of Judea; not in Populous Jerusalem, but in a Barren Wilderness, where Inhabitants were sew, and probably very ignorant and rude. Learn hence, That it is God's Prerogative to send forth the Preachers of the Gospel, when and whither, and to what People he pleases; and none must Assume the Office before they be Sent. Obs. 3. The Doctrine that he preaches, namely, the Doctrine of Repentance, Repent ye: This was to prepare the People for the Messiah, and the Grace of the Gospel. Learn thence, That the Preaching of the Doctrine of Repentance is absolutely necessary, in order to the preparing of the Hearts of Sinners for the receiving of Christ Jesus. Obs. 4. The Motive which St. John uses to enforce the Exhortation to Repentance, The Kingdom of Heaven is at hand; that is, now is the so much expected Time of the Appearing of the Messiah come; the Old Testament Dispensation is now to be Abolished, and the Mercy and Grace of the Gospel is now to be Revealed; therefore Repent, and Amend your Lives. Note thence, That the free and full Tenders of Grace and Mercy in the Gospel, are the most alluring Arguments to move a Sinner to Repent, and to Convert to God.  
3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths strait.  
The Papists, from John Baptist's living in the Wilderness, would make him the first Founder of the Order of the Hermits, but very groundlessly. For, 1. What he did, was by God's Command; what they do, is by the Dictates of their their own Fancy. 2. He busied himself in Preaching in the Wilderness; they bury themselves alive, and do nothing. 3. He lived in the Wilderness but for a time, afterwards we find him at Court, Preaching a Sermon to Herod; but they bind themselves with a Vow, to live and die Hermits.  
4 And the same John had his raiment of camels hair, and a leathern girdle about his loins, and his meat was locusts and wild honey.  
The plainess of John's Habit and Diet, is here declared; he was habited in a plain Suit of Camel's Hair, much as Elijah was, before him; and as his Habit was plain, so his Diet was ordinary, feeding upon Herbs, and such Things as the Wilderness affords; hence it was that Nazianzen said he was all Voice; a Voice in his Habit, a Voice in his Diet, and a Voice in his whole Conversation: His Example Teaches us, That the Ministers of the Gospel are not to affect Bravery in Apparel, or Delicacy in Diet; but having the necessary Comforts, and needful Conveniencies of Life, to be therewith content.  
5 Then went out to him Jerusalem, and all Judea, and all the region round about Jordan,  
Obs. here, The great Encouragement, which John had in his Ministry, from the People's Attendance upon it; he was now Fishing for Souls, and God brought the People very thick about the Net of the Gospel, and multitudes were enclosed. Learn thence, That it is matter of great Rejoicing to the Ministers of Christ, when they find their People forward to encourage their Ministry by a diligent Attendance.  
6 And were baptised of him in Jordan, confessing their sins.  
This Place the Papists bring to support their Doctrine of Auricular Confession, but very groundlessly: For, 1. The Confession of those Converts was voluntary, and not constrained. 2. It was general, and not of every particular Sin. 3. It was public and open, not in the Ear of a Priest. Note, That Confession of Sin past, together with a Profession of Faith in, and Obedience to Christ for the time to come, are necessary Requisites and Qualifications in all Persons of riper years that are admitted to Baptism; John admitted these Persons to Baptism, upon their Confession of Sin, and Promise of Amendment.  
7 But when he saw many of the Pharisees and Sadduces come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come. 8 Bring forth therefore fruits meet for repentance. 9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.  
Here we have the Entertainment which John gave to his unexpected Auditors, the Pharisees and Sadduces, which came to Hear him, and to be Baptised by him: He gives them, first a quick and cutting Compellation, Oh Generation of Vipers; next, a sharp and severe Reprehension, Who hath warned you to flee from the Wrath to come? It was matter of Wonder and Admiration, to see such Men turn Proselytes. Note thence; That the Condition of proud Pharisees, pretending and falsehearted Hypocrites, tho' it be very dangerous, yet is not hopeless and desperate; and their Salvation, tho' very improbable, yet must not be despaired of as impossible: And accordingly, the Baptist having given them a smart Reproof, subjoins a seasonable Exhortation, Bring forth Fruits meet for Repentance; as if he had said, Do not satisfy yourselves with a bare Profession of Repentance, but let us see the Fruits of Repentance in your daily Conversation. Learn thence, That sincere Repentance is not a barren thing, but constantly brings forth the Fruits of Holiness answerable to its Nature: As the Body without the Spirit, and as Faith without Works is dead, so Repentance without Fruits is dead also. Observe farther, How he enforces his Exhortation, with a necessary Caution; Think not to say within yourselves, We have Abraham to our Father, etc. As if he had said, Trust not to your outward Privileges, and glory not in them; flatter not yourselves, that because you are Abraham's Seed, and the only Visible Church, that therefore the Judgements of God will not reach you; for God can out of the obdurate Gentile World raise up a People to himself, and take them into Covenant with himself, and cast you all out. Now from St. John's plain-dealing with these Hypocritical Pharisees, we Learn, That it is the Duty, and aught to be the Endeavour of the Ministers of Christ, to drive Hypocrites from their vain Confidence, who do constantly bear up themselves upon their External Privileges, in the Enjoyment of which, they promise themselves a freedom from the Judgements of God. Think not to say within yourselves, We have, etc.  
10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire.  
The Baptist had preached the Doctrine of Repentance in the former Verses, he backs it with a powerful Motive in this Verse; drawn from the Certainty, the Severity and Suddenness of that Vengeance which would come upon them, if they continued impenitent: Now is the Axe laid to the Root of the Trees. Learn, 1. That those whose Hearts are not pierced with the Sword of God's Word, shall certainly be cut down and destroyed by the Axe of his Judgements. Learn, 2. That it is not unsuitable for Gospel-Preachers to press Repentance and Holiness of Life upon their Hearers, from Arguments of Terror; John does it here, and Christ elsewhere. Observe farther, That forasmuch as the Sin here specified is a Sin of Omission, which brings this sore and severe Judgement; Every Tree that bringeth not forth Good Fruit, as well as that which bringeth forth Evil Fruit, is hewn down and cast into the Fire; we may gather, That Sins of Omission are certainly Damning, as well as Sins of Commission; the Neglects of Duty as are dangerous and damnable, as the Acts of Sin: Such Trees as stand in God's Orchard and bring forth no Good Fruit, are marked out as Fuel for the Devil's Fire.  
11 I indeed baptise you with water unto repentance; but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptise you with the holy Ghost, and with fire.  
In these Words John declares the Excellency of Christ's Person and Ministry above his own: As to his Person, he owns that he was not worthy to carry his Shoes after him, or to perform the lowest Offices of Service for him: And as to his Office, he declares that Christ should not Baptise as he did, with Water, but with the Holy Ghost, and with Fire; that is, should plentifully pour down of the Gifts and Graces of the Holy Spirit upon his Proselytes, which like Fire in their Operation should purify their Hearts from Sin, consuming their Lusts and Corruptions; but at the same time he has a Fiery Indignation and Flaming Judgements, to destroy and burn up Impenitent Sinners, like combustible Stubble. Where observe, How Christ is represented by one and the same Metaphor of Fire, in a way of Comfort to his Children, and in a way of Terror to his Enemies; he is a Fire unto both: He sits in his Church as a Refiner's Fire, he is amongst his Enemies as a Consuming Fire; a Fire for his Church to take Comfort in, a Fire for his Enemies to Perish by.  
12 Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner: but he will burn up the chaff with unquenchable fire.  
In these Words, the Baptist compares Christ the promised Messiah to an Husbandman, the Jewish Church to a Barn-Floor; the Office of the Husbandman is to Thresh, Fan, 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, etc.  
13 Then cometh Jesus from Galilee to Jordan unto John, to be baptised of him:  
Here we have our Saviour's Solemn Inauguration, and Public Entrance upon his Prophetic 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 Public Ministry. Teaching us by his Example, That when we are ripe and fit for Public Service, we should no less willingly leave our Obscurity, than we took the Benefit of it, for our Preparation. Obs. 2. The Action itself. Christ is Baptised 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 itself condescends to be Washed, Christ to be Baptised; 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 Sanctify 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 entered upon their Office, as appears from Exod. 29.4. Obs. 3. The great Dignation and Condescension 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 Baptised 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 forbade him, saying, I have need to be baptised of thee, and comest thou to me?  
Note here, 1. The Modesty of John's Refusal; John forbade 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 Baptised of thee, etc. He thought it unsuitable, that a Sinner should Baptise and Wash him that was no Sinner. 3. With respect to the People; lest they seeing Christ Baptised, 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 Baptised 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 entered 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 ourselves, 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 baptised, 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 show, 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 show that Christ was the Person set apart for the Work and Office of a Mediator. Secondly, For the Qualification of his Person, for the Performance of the Office. This was Christ's Unction, Isa. 61.1. when he was Anointed above his Fellows, to be the King, Priest, and Prophet of his Church. Last of all, We have the audible Voice of God the Father, pronouncing, 1. The Nearness of Christ's Relation to himself, This is my Son. 2. The Endearedness of his Person, This is my Beloved Son. 3. The Fruit and Benefit of this near and dear Relation unto us, In him I am well pleased. Note, 1. That there is no possibility for any Person to please God out of Christ: both our Persons and our Performances, find Acceptance only for His sake. 2. That in and through Christ, God is well-pleased with all Believers: This is my beloved Son, in whom I am well pleased, etc.   

CHAP. IU.  
The former part of this Chapter acquaints us with our Blessed Saviour's Combat with, and Conquest over Satan; and the first Verse informs us of the Time when, and Place where the Combat was fought.  
1 THAN was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.  
Observe here, 1. The Time when Christ entered the Lists with Satan, implied in the word Then; that is, First, Immediately after his Baptism; he is no sooner out of the Water of Baptism, but he is in the Fire of Temptation. Secondly, Immediately after the Spirit descended upon him, and the Father had by a Voice from Heaven manifested his Complacency and Satisfaction in him, This is my Beloved Son, etc. Note thence, That great Manifestations of Love from God, are usually followed with great Temptations from Satan. Observe, 2. The Place where this Combat was fought, and that is, in the Wilderness. Learn thence, That no Place can privilege us from Temptation, or be a Sanctuary from Satan's Assaults; the solitary Wilderness has a Tempter in it, yea, Satan sometimes makes use of men's Solitariness, to farther his Temptations; a Cell, a Nunnery, or a Cloister, are as open to Satan, as the open Fields; and the Persons that live in them, have a Tempter without, and an Enticer within, as well as other Men. Obs. 3. The Efficient Cause of Christ's going into the Wilderness to be Tempted by Satan; He was led up of the Spirit, says St. Matthew; The Spirit drove him, says St. Mark: That is, the Holy Spirit of God, not Satan the Unclean Spirit; for the Devil is seldom, if ever called The Spirit, but usually some Brand of Reproach is annexed, as the Evil Spirit, or the  Spirit. Christ was Led by the Spirit; that is, he was carried by a strong Impulse of the Spirit of God into the Wilderness, to be Tempted by Satan. Learn hence, 1. That none of the Children of God ought to expect a Freedom from Temptations; seeing Christ himself, in the Days of his Flesh, was strongly solicited by Satan unto Sin. 2. That all the Temptations wherewith the Children of God are assaulted, are ordered by Divine and Special Dispensation. Satan could not assault our Saviour, till he was Led by the Spirit into the Wilderness for that End; and he shall not assault any of his Members, but by Divine Permission and special Dispensation.  
2 And when he had fasted forty days and forty nights, he was afterward an hungered.  
Obs. here, 1. How the Divine Power upheld the Human Nature of Christ without Food. What Moses did at the Giving of the Law, Christ doth at the Beginning of the Gospel, namely, Fast Forty Days and Forty Nights. Christ hereby intended our Admiration, not our Imitation; or if our Imitation, of the Action only, not of the Time. Christ teaches us, by Fasting and Prayer to prepare ourselves for a Conflict with our Spiritual Enemies; as he prepared himself by Fasting to grapple with the Tempter, so should we.  
3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.  
Observe here, 1. The Occasion of the Temptation. 2. The Temptation itself. The Occasion was our Saviour's Hunger, and want of Bread. Learn thence, That when God suffers any of his Dear Children to fall into Want, and to be straightened for Outward Things, Satan takes a mighty Advantage thereupon, to Tempt and Assault them. But what doth he Tempt our Saviour to? To the Sin of Distrust, to question his Sonship; If thou be the Son of God: And next, to distrust his Father's Providence and Care, Command that these Stones be made Bread. Learn hence, 1. That Satan's grand Design is, first, to tempt the Children of God to doubt of their Adoption; and next, to Distrust God's Fatherly Care over them, and Provision for them; and last of all, to use Unwarrantable Means to help themselves. Thus Satan dealt with Christ, and thus he deals with Christians: For to work a Miracle at Satan's Direction; was not a Lawful Means of providing Food for himself.  
4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  
Observe here, The Weapon which our Saviour made use of to repel the Temptation, and to vanquish the Tempter; and that is the Word of God, It is written. Learn, That the Scriptures, or the Written Word of God, is the only sure Weapon wherewith to vanquish Satan, and to beat back all his Fiery Temptations.  
5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,  
That is, Satan by God's permission took up his Body and carried it in the Air, and set it upon one of the Battlements of the Temple. Learn hence, 1. What a mighty Power Evil Spirits have over our Bodies, if God permits them to execute and exercise their Power upon them. 2. That it is owing to the gracious Care, and watchful Providence of God over us, that we are not hurried away bodily by Satan. Thanks be to God, tho' the Devil's Malice be infinite, yet his Power is limited and bounded; as he cannot do all the Mischief he would to the Bodies and Souls of Men, so he shall not do all he can.  
6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.  
Here we have Observable, First, the Sin which Satan tempts Christ unto; and next, the Argument, which he tempts him from: The Sin tempted to, is the Sin of Self-murder, Cast thyself down. Whence we Learn, That Self-murder is a Sin which Christ himself was, and the best of Saints may, by Satan be tempted to the Commission of. But forasmuch as Satan tempted Christ to murder himself, but had not power to do it himself; do thou cast thyself down: We Learn, That tho' Satan may tempt, yet he cannot compel; he may entice, but cannot enforce any to Sin, against their own Consent. Obs. 2. The Argument which Satan uses, it is a Scripture-Argument; he quotes the Promise of God, He shall give his Angels charge over thee. What a Marvel is here, to find Satan with a Bible under his Arm, and a Text of Scripture in his Mouth? Christ had alleged Scripture before to Satan, here Satan retorts Scripture back again to Christ: It is written, says Christ; It is written, says Satan. Learn thence, That it is no wonder, to hear Heretics and Hypocrites quote Scripture, when Satan himself durst recite them: He that had profanely touched the Sacred Body of Christ with his Hand, sticks not presumptuously to handle the Holy Scriptures of God with his Tongue. Yet Observe, How wretchedly the Devil wrists, perverts, and misapplies the Scriptures: When God promises his Angels shall keep us, it is in Viis, non in Praecipitiis, 'tis in all God's Ways, not in any of our own crooked Paths. Note here, That altho' the Children of God have the Promise of the Guardianship of Holy Angels, yet then only may they expect their Protection, when they are walking in the Way of their Duty.  
7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.  
Observe here, Tho' the Devil had wrested and abused Scripture, yet still Christ alleges Scripture. The Abuse of the Holy Scriptures by Heretics and Seducers, is no Argument against the Use of them: As Christ here compares Scripture with Scripture, so should we, in order to the finding out the true Sense and Meaning of it.  
8 Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them: 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.  
The next Sin which Satan tempts our Saviour to, is the Sin of Idolatry, even to Worship the Devil himself. Oh thou Impudent and Foul Spirit! To desire thy Creator to Adore thee an Apostate-Creature! Surely there can be no Sin so black and foul, so gross and monstrous, but that the Christian may be tempted to it, when Christ himself was tempted to Worship the Tempter. St. Matthew reads the Words, If thou wilt fall down and Worship me; St. Luke, If thou wilt Worship before me. Whence we may gather, That if to Worship before the Devil, be to Worship the Devil; then to Worship before an Image, is to Worship the Image. Obs. 2. The Bait which Satan makes use of to allure our Saviour to the Sin of Idolatry; and that was, in representing to his Eye and View all the Glories of the World in the most inviting manner, and that in a Moment of Time; to the intent it might affect him the more, and prevail the sooner. Learn thence, That the Pomp and Greatness, the Glory and Grandeur of this World, is made use of by Satan, as a dangerous Snare to draw Men to a Compliance with him, in his Temptations unto Sin.  
10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Observe here, 1. With what Zeal and Indignation of Spirit, our Blessed Saviour repels and beats back this Temptation of Satan, Get thee hence. Note thence, That the greater the Sins are which the Devil tempts us to, the greater our Zeal and Indignation ought to be in opposing and resisting of the Temptation to them. A great Temptation must be withstood with great Resolution. Observe, 2. The Weapon with which he repels and beats back the Fiery Dart of Satan's Temptation, and that is with the Shield of Scripture: It is written, Thou shalt Worship the Lord thy God. Learn thence, That GOD is the Sole Object of all Religious Worship; it is so peculiarly the Creator's Due, that to give it to any Creature, is gross Idolatry, and repugnant to the Scriptures.  
11 Then the devil leaveth him, and behold, angels came and ministered unto him.  
Observe here, 1. The Issue of this Combat, Satan is conquered, and quits the Field; Then the Devil leaveth him. Teaching us, That nothing like a vigorous Resistance of Temptation, causes the Tempter to flee from us; Resist the Devil, and be will flee from you. Observe, 2. Our Lord's Triumph over his Enemy; Behold, Angels came and ministered unto him; Food to his hungry Body, and Comfort to his tempted Soul. Learn thence, That those who in the Hour of Temptation do hold out in resisting Satan, shall find the Power and Faithfulness of God will not be wanting to them, to send in Succour and Relief in the End.  
12 Now when Jesus had heard that John was cast into prison, he departed into Galilee. 13 And leaving Nazareth, he came, and dwelled in Capernaum, which is upon the sea-coast, in the borders of Zebulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, by the way of the sea beyond Jordan, Galilee of the Gentiles: 16 The people which sat in darkness, saw great light: and to them which sat in the region and shadow of death, light is sprung up.  
Observe here, 1. Our Saviour hearing of John's Imprisonment, provides for his own Safety by departing into Galilee. As our Holy Lord avoided Persecution, so may we. Observe, 2. The Place in Galilee he comes to, Capernaum: Christ had three Cities, which he called his own; Nazareth, where he was Bred; Bethlehem, where he was Born; and Capernaum, where he dwelled; this was a Sea-coast Town in the Borders of Zebulon and Nephthali. Observe, 3. The Special Providence of God, in this Change of our Saviour's Habitation; for by that means the Prophecy, Isa. 9.1. was fulfilled; which declares, that in that dark part of the Country the Messiah, the True Light should shine forth. Learn hence, 1. That a People destitute of the Saving Knowledge of the Gospel, are in great Darkness, how great soever the Light of their Outward Comforts may be. This People had Natural Light enough, and Civil Light enough, they had an Abundance of Wealth and Riches, Peace and Plenty, but they wanted the Light of Christ, and his Gospel, and therefore are said to sit in Darkness. 2. That wherever the Gospel is Preached amongst a People, it is as a Light springing up and shining forth amongst them; quickening and enlivening, reviving and cheering the Souls of those that entertain it, how great soever their outward Darkness and Distress may be. The People that sat in Darkness saw great Light, and to them which sat in the Region and Shadow of Death, Light is sprung up, etc.  
17 From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand.  
Here our Saviour gins to enter upon his Prophetic Office, and by Preaching, to make known the Will of God to Mankind; and Observe, The Doctrine which he Preached is the same that John the Baptist did Preach, namely, the Doctrine of Repentance, Repent ye; and the Argument is the same also, For the Kingdom of Heaven is at hand; that is, now is the so much expected Time of the Appearing of the promised Messiah. Learn hence, That the Doctrine of Christ and his Ambassadors is alike and the same in Substance: They both Teach the Doctrine of Repentance to a Lost World, as most suitable to the Time and Dispensation of the Gospel.  
18 And Jesus walking by the see of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, (for they were fishers) 19 And he saith unto them, Fellow me, and I will make you fishers of men. 20 And they straightway left their nets and followed him. 21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. 22 And they immediately left the ship, and their father, and followed him.  
Our Blessed Saviour, as he was the Great Prophet of his Church, had Power and Authority to Appoint Teachers under him; and accordingly here he gins to call his Apostles to that great Work; and in this Call, we have several Particulars very Observable: As, 1. The Meaness of the Persons whom he calls, Illiterate Fishermen; not a Paul, that had long Studied at the Feet of Gamaliel, is first called, but Peter, who was a Stranger to Eloquence and Humane Learning. Hereby our Saviour took effectual Care, that his Gospel should be known to be the Power of God, and not the Wisdom and Device of Man; and that the Instrument should not carry away the Glory of the Work. Obs. 2. How our Saviour calls his Apostles by Couples, two and two, Peter and Andrew, James and John; to let us understand, That the Work of the Ministry requires the Concurrence of all Hands that are called to it: All the Ministers of God should put their Hands, join their Hearts, and set their Shoulders as one Man, to this Great Work; and all little enough, to carry it on with Advantage and Success. Obs. 3. The Work which they are called to, from being Fishermen, to be Fishers of Men: They catcht Fish before with the Labour of their Hands, they shall catch Men now, with the Labour of their Tongues. Obs. 4. Our Saviour's Command, first, to follow him, before they are sent out by him; Fellow me, and I will make you Fishers of Men. We must be Christ's Disciples, before we are his Ministers, his Followers, before his Ambassadors. We must Learn Christ, before we Preach him; otherwise, we may Fish for a Livelihood, for Honour and Applause, but not for Souls: If we be not first enclosed ourselves in the Net of the Gospel, we can have but small Hopes of bringing in of others. Obs. 5. The Promise, which Christ gives his Apostles for their Encouragement: 1. To Qualify them, I will make you Fishers. 2. To Succeed them, I will make you Fishers of Men. Faithfulness and Care, Diligence and Endeavour i● our Part; but the Blessing and Success is Christ's. Our Labour is only in the Cast, Christ's Power is wholly in the Draught. Some Fish cleave to the Rocks, others play upon the Sands and more wallow in the Mud; and we shall labour all our Days, and catch nothing, if Christ doth not bring our Fish to Net, and enclose them in it, as well as assist us in the throwing of it. Obs. 6. The Apostles ready Compliance with our Saviour's Call, Straightway they followed him. Whom Christ calls, he calls Perswasively and Effectually; whom he calls, he draws, and works them to a willing Compliance with their Duty. Lastly Observe, Upon their Call to the Ministry, they leave off their Trade, they forsake their Ship and their Nets, and lie close to their Ministerial Employment. Teaching us, That the Ministers of the Gospel should wholly give themselves to their Work, and not encumber themselves with Secular Affairs; nothing but an indispensible necessity in providing for a Family, can excuse a Minister's entangling himself with Worldly Business.  
23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness; and all manner of disease among the people.  
Our Saviour having called his Apostles to Preach the Gospel in the foregoing Verses, this Verse acquaints us how he went himself along with them in the Work, he did not send them forth as his Curates to Labour, and lie at Home himself upon his Couch at ease. What shall we say to those lazy Fishermen, who can set others to the Drag, and care only to feed themselves with the Fish, not willing to wet their Hands with the Net? Our Blessed Saviour, when he sent forth his Apostles, went along with them, and laboured himself as much as any of them.  
24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases, and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and he healed them.  
Obs. here, 1. That altho' our Saviour's Doctrine needed no Confirmation beyond his own Authority, yet he was graciously pleased to exert the Power of his Godhead, in working Miracles for the Establishment of our Faith. Obs. 2. That the Miracles which Christ wrought were not Judicial, but Beneficial to Mankind: Moses his Miracles were as great Judgements, as Wonders; but Christ's Miracles were Salubrious and Healing, full of Goodness and Compassion, and very Advantageous to the World: He Dispossessed Devils, Healed the Sick, Cleansed the Lepers, was Eyes to the Blind, and Feet to the Lame. Oh Blessed Saviour! thy Life in all Instances was a Life of Universal Serviceableness.  
25 And there followed him great multitudes of the people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.  
Observe here, How Affecting our Saviour's Ministry was at first; Multitudes throng after him; they come from all Parts to attend upon his Ministry, when he first began to Preach amongst them: His Ministers find it thus also; at their first coming amongst a People, their Labours are most acceptable, and they do most Good: Our People's Affections are then warmest, and our own Zeal perhaps is th●n greatest. Happy is that Minister that improves all Opportunities and Advantages, for the Good of Souls: For he that winneth Souls, is Wise.   

CHAP. V.  
This Chapter and the two next following, contain Christ's Famous Sermon upon the Mount, which comprehends the Sum and Substance both of the Old and New Testament. Our Saviour gins this his Sermon with an Exhortation to Duty, and ●nnexes a Reward to the Performance of that Duty.  
1 AND seeing the multitudes, he went up into a mountain: and when he was sat, his disciples came unto him. 2 And he opened his mouth, and taught them, saying,  
Observe here, 1. The Preacher; He, that is, Christ, the Great Prophet and Teacher of his Church. 2. The Place where he Preached, Upon a Mountain; probably for Conveniency to Himself, and Advantage to his Auditors: Tho' some will have a Mystery in it; that as the Law at first was given on a Mountain, so Christ would now explain it upon a Mountain. 3. The Posture in which he Preached, Sitting; When he was set, he Taught, according to the Custom of the Jewish Doctors, who sat, to show their Authority. Observe, 4. The Sermon itself, which gins with Beatitudes and Blessings, and is accompanied with Promises of Reward: Not as the Law was delivered on Mount Sinai with Threaten and Thunder, with Fire and Earthquake, but in a still and soft Voice: Our Lord's Lips are full of Grace, they drop as the Honeycomb. Blessings and Promises are our Encouragements to Obedience.  
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.  
Observe here, 1. It is not said, Blessed are the Poor in Estate, but, Blessed are the Poor in Spirit; 'tis not a Poverty of Possession, but a Poverty of Spirit, that Entitles us to the Blessing. 2. 'Tis not said, Blessed are the Spiritually Poor, but, Blessed are the Poor in Spirit: He that is destitute of the Grace and Spirit of Christ, that has no sense of his Spiritual Wants, he is Spiritually Poor, but he is not Poor in Spirit. Farther, 3. 'Tis not said, Blessed are the Poor-Spirited, but, the Poor in Spirit; such as Act below and beneath themselves as Men, and as Christians, these are Poor-Spirited Men; but these are not Poor in Spirit. 4. 'Tis not said, Blessed are they that make themselves Poor, by leaving their Estates and Callings, and turning Beggars, as some do among the Papists: But Blessed are they whom the Gospel makes Poor, by giving them a sight of their Spiritual Wants and Necessities, and directing them to Christ, that they may be made Rich. In Sum, not those that are Poor in Estate, or those whom the World has made Poor in Possession, but those whom the Gospel has made Poor in Spirit, have a Right and Title to the Kingdom of Heaven.  
4 Blessed are they that mourn: for they shall be comforted.  
Obs. here, 1. That Mourning for Sin is a Gospel-Duty; the Law allows no place for Repentance, tho' we seek it carefully with Tears. Obs. 2. The Time and Season for this Duty. Blessed are they that Now Mourn. Sorrow for Sin is Physic on Earth, but 'tis Food in Hell. Repentance is here a Grace, but there a Punishment. 3. As Mourning goes before Comfort, so Comfort shall follow after Mourning. Our Godly Sorrow for Sin, shall end in Everlasting Joy and Comfort.  
5 Blessed are the meek: for they shall inherit the earth.  
Obs. here, 1. The Grace and Duty recommended, Meekness. 2. The Wages and Reward belonging to that Grace and Duty, The Inheritance of the Earth; Meekness either respects God, or our Neighbour. As it respects God, so it implies Flexibleness ●o his Commanding Will, and Submissiveness to his Providential Pleasure. As it respects our Neighbour, it consists in Forgiving Injuries, Bearing Reproaches, and Recompensing Good for Evil. The Reward and Blessing Insured to this Grace and Duty is, the Inheritance of the Earth where Heaven is not excluded, but included; yet the Earth is mentioned, to show that Men shall be no Losers by their Meekness, as to their Outward Estates; for Almighty God will make good to them, whatever they lose for Peace-sake. Oh Happy Temper of Mind, that at once Secures Heaven and Earth to boot! Blessed are the Meek, for they shall inherit the Earth in this Life, and Heaven in the next.  
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.  
Obs. 1. The Character of the Persons whom Christ pronounces Blessed; such as Hunger and Thirst after Righteousness. 2. Wherein their Blessedness doth consist: They shall be filled. By Righteousness, we are to understand, 1. A Righteousness of Justification; the Righteousness of the Mediator imputed to us, by which we stand Righteous in God's sight, being freed from Condemnation. 2. A Righteousness of Sanctification, wrought in us by the Holy Spirit, enabling us to Act Righteously. By the former, there is a Relative Change in our Condition; by the latter, a Real Change in our Constitution. Learn, That all, and only such as do Spiritually Hunger and Thirst after Christ and his Righteousness, are in an Happy and Blessed Condition.  
7 Blessed are the merciful: for they shall obtain mercy.  
Here our Blessed Redeemer recommends to us a Compassionate Regard towards the Miseries of Others, and that both in Soul and Body, Name and Estate; to be forward to Pity and Pardon, to Relieve and Help, to Give and Forgive. And as an Encouragement he adds, That as we deal with others, God will deal with us; our Charity towards Men, shall be Crowned with Mercy from GOD, and that in Abundance too; for our Rivulet of Charity, we shall partake of an Ocean of Mercy. Blessed are the Merciful, for they shall obtain Mercy. Learn, That the Merciful Man is a Blessed Man, and therefore Blessed, because he shall obtain Mercy, when he most wants it, and most desires it.  
8 Blessed are the pure in heart: for they shall see God.  
Note here, 1. The Duty required and called for, Purity of Heart and Life; the first expressed, the other included; for a clean Heart will be accompanied with a clean Life: Where there is a Principle of Grace within, there will be the Actings of Grace without. Note, 2. The Incentive to this Duty; the Pure in Heart and Holy in Life, shall See and Enjoy GOD; the infinitely Pure, and perfectly Holy GOD: They shall see him Spiritually and Mediately in this Life, Gloriously, and Immediately in the Life to come.  
9 Blessed are the peacemakers: for they shall be called the children of God.  
Obs. 1. The Connexion between Peace and Purity; Purity of Heart and Peaceableness of Life accompany one another; there is no Inward Purity, where there is not an Endeavour after Outward Peace. 2. The Duty exhorted to, namely, to Love Peace, and to Labour after Peace; to Love it our selves, and Promote it amongst others; to be not only Peaceable, but Peacemakers. Note, 3. The Title of Honour that is here put upon such as are of this Peaceable and Peacemaking Temper; they shall be called the Children of God; that is, they shall be reputed and esteemed God's Children, for their likeness to him who is the God of Peace. And they shall be dignified and honoured with the Privileges of God's Children; namely, Grace here, and Glory herefafter.  
10 Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. 11 Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.  
Note here, 1. That all the Disciples and Followers of Christ, live they never so Holily and Inoffensively in the World, yet must they expect Suffering and Persecution. 2. That the keenest and sharpest Edge of Persecution is usually turned against the Ministers of Christ, and falls heaviest on the Prophets of God. 3. That such Sufferings, and such Persecution as will Afford a Man Solid Comfort, and Entitle him to Real Blessedness, must be endured and undergone for Righteousness sake. 4. That it is the Will and Command of Christ, that those which Suffer for Him and for Righteousness-sake, should not only be Meek and Patiented, but Joyous and Cheerful: Rejoice, and be exceeding glad. 5. That such a patiented and cheerful Suffering of Persecution for Christ in this Life, shall certainly be Rewarded with the Glory and Blessedness of the Life that is to come. Great is your Reward, etc.  
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.  
Our Saviour compares Christians in general, and his Ministers in particular, unto Salt, for a double Reason. First, Because it is the nature of Salt to preserve things from Corruption and Putrefaction, and to render them savoury and pleasant. Thus are the Ministers of the Gospel to labour and endeavour by the Purity of their Doctrine, to sweeten putrefying Sinners, that they may become savoury to God and Man; and may be kept from being Flyblown with Errors and False Doctrine. Secondly, Because Salt has a piercing Power in it, which subdues the whole Lump, and turns it into its own nature: Such a piercing Power is there in the Ministry of the Word, that it subdues the whole Man to the Obedience of itself.  
14 Ye are the light of the world. A city that is set on an hill, cannot be hid. 15 Neither do men light a candle, and put it under a bushel: but on a candlestick, and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.  
Obs. here, 1. Our Saviour's Doctrine. 2. The Inference which he draws from it, by way of Application. The Doctrine delivered is this, That Christians in general, and the Ministers of the Gospel in particular, are the Light of the World. But how? Not Originally, but Derivatively; not Efficiently, but Instrumentally. Christ himself is the Light of the World by way of Original, his Ministers are Lights by way of Derivation and Participation from him. Farther, Christ teaches them the End why he communicated Light unto them, namely, to enlighten, direct, and quicken others: Even as the Sun in the Firmament, and a Candle in the House, diffuses and disperses its Light to all that are within the reach of it; so should all Christians, and particularly Christ's Ministers, by the Light of Life and Doctrine, direct People in their Way towards Heaven. Obs. 2. The Inference which our Saviour draws from the foregoing Doctrine; Ye are the Light of the World, therefore, Let your Light shine before Men. Where Note, 1. That our Good Works must shine, but not blaze; all Vainglory and Ostentation must be avoided in the Good Works we do. 2. Although we must abound in Good Works, that Men may see them, yet not to be seen of Men. 3. That the Glorifying of God, and doing Good to Mankind, must be the great End we propound in all the Good Works which we perform.  
17 Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil.  
Our Saviour here informs his Followers, That he had no Design to Abrogate any part of the Moral Law, or to Lose Mankind from the least Measure of their Duty, either towards God or Man; but that he came To Fulfil it. 1. By yielding a Personal Obedience to it. 2. By giving a fuller and stricter Interpretation of it, than the Pharisees were wont to give; for they taught that the Law did only reach the outward Man, and restrain outward Actions. Learn, That the Law of God is such a perfect Rule of Life, that Christ Added not new Precept or Duty to it; much less intended to Abrogate or Abolish any Part or Precept of it.  
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  
Another Reason is here given by our Saviour, why he had no intention to Abrogate or Abolish the Law; and that is drawn from the Duration and Perpetuity, the unchangeableness and Immutability of the Law: Sooner shall Heaven and Earth be abolished, than the Authority and Obligation of the Moral Law be dissolved. Learn, That the Law of God is an Eternal and Unchangeable Rule of Life and Manners, and is to stand in Force as long as the World stands, and the Frame of Heaven and Earth endures.  
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.  
To evidence yet farther, that the Moral Law is a perfect Rule of Life, our Saviour tells his Disciples, That if any of them did either by their Doctrine or Practice, make void any one of the least of God's Commands, either by allowing themselves in the Omission of any known Duty, or in the Commission of any known Sin, he should never enter into the Kingdom of God. Learn, That such a Professor of Christianity as allows himself in the least Voluntary Transgression, either of Omission or Commission, and encourages others by his Example to do the like, is certainly in a State of Damnation.  
20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.  
Observe here, 1. A Glorious Prize or Reward set before the Christian, as Attainable; namely, The Kingdom of Heaven. 2. The Means required, in order to our obtaining of this Prize, and laying hold of this Reward; we must be Holy and Righteous Persons: Heaven is the Reward of Righteousness, a Reward conferred only upon Righteous Persons. 3. Here is the Special Qualification of that Righteousness expressed, which will Entitle us to Heaven and Salvation: It must be a Righteousness which Exceeds the Righteousness of the Scribes and Pharisees, and that these Three Ways: 1. In its Principle and Motive; Love to God, and Obedience to his Command; not the Applause and Commendation of Men. 2. In its Aim and End. The Pharisees made Themselves, their own Credit and Esteem, their Worldly Gain and Interest, their Ultimate End, and not God's Glory, their supreme Aim. 3. In the Manner of Performance; the Pharisees Duty wanted that Purity and Spirituality which the Law of God required; they had respect only to the Outward Action, without any regard to the Inward Intention, and to that Purity of Heart which God required. Learn, That such a Holiness of Heart, and Righteousness of Life, as the Spirituality of God's Law requires of us, is absolutely and indispensibly necessary to Salvation.  
21 Ye have heard that it was said by them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgement. 22 But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hellfire.  
Here our Blessed Saviour gins to Expound the Spiritual Sense and Meaning of the Law, and to Vindicate it from the corrupt Glosses of the Pharisees: Where Observe, Christ doth not deliver a New Law, but expounds the Old; and doth not Enjoin New Duties, but Enforces the Old Ones. The Law of God was always perfect, requiring the Sons of Men to Love God with all their Hearts, and their Neighbour as themselves. In this Exposition of the Law, Christ gins with the Sixth Commandment, Thou shalt not Kill: Where he shows, That besides the actual taking away of Life, a Person may violate that Command. 1. By Rash Anger. 2. By Disgraceful and Reviling Words. Thence Learn, That every Evil Motion of our Hearts against our Neighbour, all unjust Anger towards him, all Terms of Contempt put upon him, are forbidden by the Law of God, no less than the gross Act of Murder itself.  
23 Therefore, if thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee; 24 Leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him: lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.  
For preventing the Sin of rash Anger, which in our Saviour's Account is a Degree of Murder, he exhorts all his Disciples and Followers to Brotherly Agreement, and to seek Mutual Reconciliation with each other. Agree with thine Adversary: That is, thy offended, or offending Brother: Agree with him, as becomes a Man; Quickly, as becomes a Christian: Implying, that it is a necessary Duty for every Christian to seek Reconciliation sincerely and speedily, with such as have offended him, or have been offended by him. Obs. 2. The Argument or Motive with which Christ enforces his Exhortation to Brotherly Reconciliation; drawn from the Peril and Danger of the Neglect; and this is Twofold: The First respects our present Duties and Services, when we wait upon God at his Altar, and attend upon him in Holy Offices. None of our Performances will find Acceptance with God, if there be found Malice and Hatred, Anger and Ill-will against our Brother. Learn, That no Sacrifice we can offer will be acceptable to God, so long as we ourselves are Implacable to Men. A Second Danger respects us, when we appear before God in Judgement; then God will be our Adversary, Christ our Judge, Satan our Accuser, Hell our Tormentor; If now from the Heart we do not every one of us forgive our Brother his Trespasses.  
27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery, 28 But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.  
Our Saviour next proceeds to Explain the Seventh Commandment, which forbids Adultery; by which the Pharisees understood, only the gross Act of Uncleanness, and Carnal Lying with a Woman. But, says our Saviour, Whoever secretly in his Heart desires such a thing, and casts his Eye upon a Woman in order to such an Act, entertaining only a Thought of it with Pleasure and Delight, he is an Adulterer in God's Account. Learn, That such is the Purity and Spirituality of the Law of God, that it condemns Speculative Wantonness, no less than Practical Uncleanness; and forbids not only the outward Action, but the secret Purpose and Intention, and first Out-going of the Soul after unlawful Objects.  
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  
Our Saviour had condemned Ocular Adultery in the foregoing Verse, or the Adultery of the Eye; He that looketh on a Woman to lust after her, hath committed Adultery with her in his Heart. Whence Note, That the Eye is an Inlet to Sin, especially the Sin of Uncleanness; Lust enters the Heart at the Window of the Eye. Now in these Verses Christ prescribes a Remedy for the Cure of this Eye-Malady; If thine Eye offend thee, pluck it out: Which is not to be understood Literally, as if Christ commanded any Man to maim his Bodily Members; but Spiritually, to Mortify the Lusts of the Flesh, and the Lusts of the Eye, which otherwise will prove a dangerous Snare to the Soul. Learn, 1. That Sin may be avoided; it is our Duty to avoid whatsoever leads to it, or may be an Occasion of it; if we find the View of an Ensnaring Object will Inflame us, we must, tho' not put out our Eye, yet make a Covenant with our Eye, that we will not look upon it. Note, 2. That the best Course we can take to be kept from the Outward Acts of Sin, is to Mortify our Inward Affection and Love to Sin. This is to Kill it in the Root; and if once our Inward Affections be mortified, our Bodily Members may be spared and preserved; for they will no longer be Weapons of Sin, but Instruments of Righteousness unto Holiness.  
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery.  
Our Blessed Saviour still proceeds in Vindicating and Clearing the Seventh Commandment from the corrupt Glosses of the Pharisees. Almighty God had tolerated the Jews in Case of Uncleanness to put away their Wives, by a Bill of Divorce, Deut. 24. v. 1. Hereupon the Pharisees maintained it Lawful to put away the Wife upon every slight Occasion. This Abuse Christ corrects, and shows, That Divorce, except in Case of Adultery, is a certain Breach of the Seventh Commandment. Learn, 1. That so Indissoluble is the Marriage-Covenant betwixt Two Persons, that nothing but Adultery, which violates the Bands of Marriage, can dissolve or disannul it. 2. When Persons are justly put away, it is unlawful for them to Marry to any other, or for others knowingly to Marry to them.  
33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. 34 But I say unto you, Swear nor at all; neither by heaven, for it is God's throne: 35 Nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great king. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  
The next Commandment which our Saviour Expounds and Vindicates, is the Third, which requires a Reverend Use of God's Name. Now the Pharisees taught, that Perjury was the only Breach of this Commandment; and that Swearing was nothing, if they did not Forswear themselves: And that Persons were only obliged to Swear by the Name of God in Public Courts of Justice; but in their ordinary and common Discourse, they might Swear by any of the Creatures. Now in opposition to these Wicked Principles and Practices, Christ says, Swear not at all: That is, 1. Swear not Profanely in your ordinary Discourse. 2. Swear not Unduly by any of the Creatures; for that is to ascribe a Deity to them. 3. Swear not Lightly, upon any Trifling or Frivolous Occasion; for Oaths upon small Occasions, are great Sins: So that an Oath is not here forbidden by our Saviour, but restrained. Learn, That tho' light and needless, common and ordinary Swearing be a very great Sin; yet to take an Oath upon a Solemn Occasion, when Lawfully called thereunto, is a Christian and Necessary Duty.  
37 But let your communication be, yea, yea; nay, nay: for whatsoever is more than these, cometh of evil.  
Here our Lord prescribes a proper Means and Remedy for shunning the Occasion and Danger of Rash Swearing; and that is, by using and accustoming ourselves in Conversation, to a true Simplicity, and constant Plainess of Speech; either Affirming or Denying, according to the Nature of the Thing; letting Oaths alone, till we are called to them upon great Occasions, for ending Strife between Man and Man. Learn, That the great End of Speech being to Communicate the Sense of our Minds each to other, we ought to use such Plainess and Simplicity in Speaking, that we may believe one another without Oaths, or more Solemn and Religious Asseverations.  
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41 And whosoever shall compel thee to go a mile, go with him twain.  
Our Saviour here Vindicates the Sixth Commandment, which obliges us to do no Wrong to the Body of our Neighbour. God had given a Law to the Public Magistrate, to require an Eye for an Eye, and a Tooth for a Tooth, when a Person was wronged: Hereupon the Pharisees taught, That a private Person wronged by another, might exact Satisfaction from him to the same degree, in which he had been Wronged by him; if he had lost an Eye by another, he might revenge it, by taking away the Eye of another. But, says Christ, I say unto you, Resist not Evil; that is, seek not private Revenge, but leave the Avenging of Injuries to God and the Magistrate. Teaching us, That Christians ought rather to suffer a double Wrong, than to seek a private Revenge: Christianity obliges us to bear many Injuries patiently, rather than to avenge one privately.  
42 Give to him that asketh thee, and from him that would borrow of thee, turn thou not away.  
Our Saviour here presses the Law of Charity upon his Disciples: This is Twofold; a Charity in Giving to them that Beg, and a Charity in Lending to them that desire to Borrow: Christianity obliges all those which have Ability, to abound in Works of Charity of all sorts and kinds whatsoever. He that is truly Charitable, doth not only Give, but Lend; yea, sometimes Lends, looking for nothing again: It is not enough to act Charity of one sort, but we must be ready to act it in every kind, and to the highest Degree that our Circumstances and Abilities will admit.  
43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you:  
Another corrupt Gloss which the Pharisees had put upon the Law of God, our Saviour here takes notice of: The Law said, Thou shalt love thy Neighbour, Levit. 19.18. this they interpreted, to relate only to their own Countrymen the Jews; concluding, that they might hate all the Uncircumcised Nations, as Enemies: But, saith our Saviour, I require you to love all Men; for if Enemies must not be shut out of our Love, none must. Love your Enemies; here the inward Affection is required. Bless them that curse you; there outward Civility and Affability is required. Do good to them that hate you; here real Acts of Kindness and Charity are commanded to be done by us to our bitterest and most malicious Enemies. Pray for them that despitefully use you, and persecute you: These are the highest Expressions of Enmity that can be, Calumny and Cruelty; yet are we commanded to Pray for those that touch us in these two tenderest Points, our Reputation, and our Life. Learn, That Christianity obliges us to bear a sincere Affection towards our most malicious Enemies; to be ready upon all Occasions, to do Good unto them, and to Pray for them.  
45 That ye may be the children of your Father which is in heaven. for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.  
To encourage us to the foregoing Duty of Loving our Enemies, our Saviour propounds the Example of God himself to our Imitation, That you may be the Children of your Father; that is, that you may be known to be the Children of your Father which is in Heaven, by your likeness to him, and imitation of him. Note, That the best Evidence we can have of our Divine Sonship, is our Conformity to the Divine Nature, especially in those Excellent Properties of Goodness and Forgiveness.  
46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do you more than others? do not even the publicans so?  
Yet farther to encourage us to this Duty of Loving our Enemies, Christ assures his Disciples, that he expects more from them, than from others; more than common Humanity and civil Courtesy towards Friends; for even Heathens by the Light of Nature were taught to love those that love them: But he expected that Christianity should teach them better, and lead them farther, even, To love their Enemies, and to bless them that curse them. Note, Love for Love is Justice; Love for no Love is Favour and Kindness; but Love for Hatred and Enmity, is Divine Goodness; a Christ-like Temper, which will render us Illustrious on Earth, and Glorious in Heaven.  
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.  
That is, Aim at Perfection in all Christian Virtues and Divine Graces, but particularly, in this of Love; in Imitation of your Heavenly Father, who is the perfect Pattern of all desirable Goodness, and adorable Perfections. To be perfect, as our heavenly Father is perfect, is indeed impossible, as to Equality, but not as to Imitation. The Word rendered here Perfect, by St. Matthew, is elsewhere by St. Luke rendered Merciful, Luk. 6.36. Implying, That Charity is the Perfection of a Christian's Graces: He that is made perfect in Love, is perfect in all Divine Graces, in the Account of God. Learn, That no less than perfect and complete Perfection in Grace, and particularly in the Grace of Love and Charity, is, and aught to be the Aim of every Christian in this Life, and shall be his Attainment in the next.   

CHAP. VI  
This Chapter is a Continuation of our Saviour's Incomparable Sermon upon the Mount, in which he cautions his Disciples against the Hypocrisy and Vainglory of the Pharisees, both in their Almsgiving and Prayers: The former in the first Four Verses of this Chapter, which speak thus:  
1 TAKE heed that you do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore, when thou dost thine alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men. Verily, I say unto you, they have their reward. 3 But when thou dost alms, let not thy left hand know what thy right hand doth: 4 That thine alms may be in secret: and thy Father which seethe in secret, himself shall reward thee openly.  
Observe here, 1. The Duty directed to, Almsgiving after a right manner; Do not your Alms before Men; some Copies read it, Do not your Righteousness before Men: Because  is a considerable part of that Righteousness and Justice, which we own unto our Neighbour; he that is Uncharitable, is Unjust: Acts of Charity, are Acts of Justice and Equity. It also intimates to us, That the Matter of our Alms should be Goods righteously gotten; to give Alms of what is gotten unjustly, is Robbery, and not Righteousness. Observe, 2. Our Saviour's cautionary Direction in giving of Alms, Take heed that you do them not to be seen of Men. It is one thing to do our Alms that Men may see them, and another thing to do them that they may be seen of Men. We ought to do Alms before Men, that GOD may be glorified; but Not to be seen of Men, that ourselves may be applauded. Obs. 3. The particular Sin, which our Saviour warns his Disciples against in giving their Alms, namely, Ostentation and Vainglory, which the Pharisees were notoriously guilty of; Sounding a Trumpet, to call People about them when they gave their Alms. Thence Learn, That the doing any Good Work, especially any Work of Charity and Mercy vaingloriously, not with an Eye at God's Glory, will certainly miss of the Reward of Welldoing in another World. Obs. 4. The Advice given by our Saviour for the Prevention of this Sin and Danger; and that is, to do our Alms as secretly as we can; Let not thy left Hand know what thy right Hand doth: That is, conceal it from thy nearest Relations, and if possible, from thyself. Note thence, That the Secrecy of our Charity is one good Evidence of its Sincerity. Hence the Egyptians made the Emblem of Charity to be a Blind Boy, reaching out Honey to a Bee that had lost her Wings.  
5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily, I say unto you, they have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly.  
Here our Saviour warns his Disciples against the same Pharisaical Hypocrisy in Praying, which he had before reproved in Almsgiving. It was Lawful to Pray in the Synagogues, and to Pray standing, and that before Men; but to do this upon design to be Applauded by Men, is condemned by Christ. Our Business in Prayer lies with God, we are not to concern ourselves, how Men like our Performances; it is sufficient, if God doth approve, and will accept them. To cure the foregoing Vanity, Christ directs to Secret Prayer in our Closets, where God is the Witness, and will be the Rewarder of our Sincerity. Note, That Secret Prayer is a commanded and encouraged Duty, and when in Sincerity performed, shall be attended with a public and glorious Reward: Pray to thy Father which is in secret, etc.  
7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be ye not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.  
A vainglorious Ostentation in Prayer was condemned by our Saviour in the former Verse; here a vainglorious Multiplication of Words, by idle Tautologies, and impertinent Repetitions, is condemned also: After the manner of the Heathen, who expect to have their Prayers granted by God for the Multiplicity of Words used by themselves. Hence Note, That a Christian's Business in Prayer being not to inform God; (For he knoweth what things we need, before we ask him;) nor yet to move and persuade God, (for he is Our Father;) it certainly argues an undue Apprehension of God, when we lengthen out our Prayers with vain Repetitions and a multitude of Words.  
9 After this manner therefore pray ye:  
As if Christ had said, for preventing these and all other Faults in Prayer, I will myself give you a Complete Form of Prayer, to be used when you Pray with others, and an exact Pattern and Platform for your Imitation when you Pray alone by yourselves. Note, That the Lord's Prayer is both a Perfect Form of Prayer which ought to be used by us, and also a Pattern and Platform, according to which all our Prayers ought to be framed. St. Matthew says, After this manner Pray ye; St. Luke says, When ye Pray, say,  
9 Our Father which art in heaven, hallowed be thy Name. 10 Thy kingdom come. Thy will be done in earth as it is heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.  
The Sense and Signification of this best of Prayers, is this: Oh thou our Father in Jesus Christ! who remainest in thy Throne in Heaven, and art there perpetually Praised, and perfectly Obeyed by Glorious Angels and Glorified Saints; Grant that Thy Name may be Glorified, Thy Throne Acknowledged, and Thy Holy Will Obeyed here on Earth below, by us thy Sons and Servants, most sincerely and readily, and in some proportion to what is done in Heaven. And because by reason of the Frailty of our Natures, we cannot subsist without the Comforts and Supports of Life, We crave, That such a Proportion of the Good Things of this Life may be given in unto us, as may be sufficient for us; and that we may be content with our Allowance. And knowing that thy Holiness and Justice obliges thee to punish Sin and Sinners, we Plead with thee, for the sake of thy Son's Satisfaction, to Pardon to us our daily Trespasses which we are guilty of in this State of Imperfection; as we do freely and hearty Forgive others that have offended and wronged us. And seeing that by reason of the Frailty of our Natures, we are prone to rush upon, and run into Temptation; we crave, That by the Power of thy Omnipotent Grace we may be kept from Satan's Temptations, from the World's Allurements, from our own Evil Inclinations, and be preserved unblamable to thine Everlasting Kingdom; which is exalted over all Persons, over all Places, over all Things, in all Times, past, present, and to come: And accordingly, in Testimony of our Desires, and in Assurance to be Herd and Answered, we say Amen. So be it, So let it be, Even so, O Lord, let it be for ever.  
14 For, if ye forgive men their trespasses, your heavenly father will also forgive you. 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.  
There being no Duty to which our corrupt Natures are more backward, than this of Forgiving Injuries, our Saviour repeats that Duty over and over, and frequently inculcates it in the Holy Gospels: Assuring us, That Forgiving others, is the indispensible Condition upon which we are to expect Forgiveness from God. Learn thence, That every time we go to God in Prayer, and beg Forgiveness of him, as we Forgive others, if we do not Forgive them hearty and sincerely, fully and freely, readily and willingly, we Lie in the Face of GOD, and our Prayers are a sort of Imprecations against ourselves.  
16 Moreover, when ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily, I say unto you, they have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face: 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father which seethe in secret, shall reward thee openly.  
The next Duty which our Saviour instructs his Disciples in, is that of Religious Fasting, which is a Devoting of the whole Man, Soul and Body, to a Solemn and Extraordinary Attendance upon GOD, in a particular Time, set apart for that purpose; in order to the Deprecating of his Displeasure, and for the Supplicating of his Favour; accompanied with an Abstinence from Bodily Food, and Sensual Delights, and from all Secular Affairs, and Worldly Business. Now our Saviour's Direction as to this Duty of Fasting is double: 1. He cautions us to beware of an Abuse in Fasting: Be not as the Hypocrites are, of a sad Countenance; that is, Do not affect a sullen Sadness, Ghastliness and Unpleasantness of Countenance, like the Hypocritical Pharisees, who vitiate and discolour their Faces, do mar and abolish their Native Complexion. Hypocrisy can paint the Face Black and Sable, as well as Pride with Red and White. 2. He counsels us to take the right way in Fasting; To Anoint the Head, and Wash the Face: That is, to look as at other times, using our ordinary Garb and Attire, and not to affect any thing that may make us look like Mourners, when really we are not so. Where we may Note, That tho' Hypocrites by their Dejected Countenances and Mortified Habits, do seek to gain an Extraordinary Reputation for Piety and Devotion, yet the sincere Christian is to be abundantly satisfied with God's Approbation of his Services, and with the silent Applause of his own Conscience.  
19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thiefs break through and steal. 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thiefs do not break through nor steal. 21 For where your treasure is, there will your heart be also.  
Observe here, 1. Something implied; namely, That every Man has his Treasure; and whatsoever, or wheresoever that Treasure is, it is attractive, and draws the Heart of Man unto it: For every Man's Treasure is his Cbief Good. 2. Something permitted; namely, the Getting, Possessing, and Enjoying of Earthly Treasure, as an Instrument enabling us to do much Good. 3. Something prohibited; and that is, the Treasuring up of Worldly Wealth, as our Chief Treasure: Lay not up Treasures on Earth; that is, Take heed of an Inordinate Affection to, of an excessive Pursuit after, of a vain Confidence and Trust in any Earthly Comfort, as your Chief Treasure. 4. Here is something commanded; But lay up for yourselves Treasures in Heaven: Treasure up those Habits of Grace, which will bring you to an Inheritance in Glory: Be Fruitful in Good Works, Laying up in store for yourselves a good Foundation, against the time to come, that ye may lay hold of Eternal Life. Obs. 5. The Reasons assigned, 1. Why we should not lay up our Treasure on Earth; because all Earthly Treasures are of a perishing and uncertain nature, they are subject to Moth and Rust, to Robbery and Theft; the perishing Nature of Earthly Things ought to be improved by us, as an Argument to sit lose in our Affections towards them. 2. The Reason assigned, why we should lay up our Treasure in Heaven, is this: Because Heavenly Treasures are subject to no such Accidents and Casualties, as Earthly Treasures are, but are durable and lasting. The things that are not seen, are eternal: The Treasures of Heaven are inviolable, incorruptible, and everlasting. Now we may know whether we have chosen these Things for our Treasure, by our high Estimation of the Worth of them, by our sensible Apprehension of the Want of them, by the Torrent and Tendency of our Affection towards them, and by our laborious Diligence and Endeavours in the Pursuit after them. Where the Treasure is, there will the Heart be also.  
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?  
In the foregoing Verses, our Saviour acquainted us what in our Affections and Judgements we should esteem as our Chief Treasure: Now this Judgement concerning our Chief Treasure, is by our Saviour here compared to the Eye; as the Eye is the Candle of the Body, that inlightens and directs it, so our Understanding and Judgement of the Excellency of Heaven, and the Things Above, will draw our Affections towards them, and quicken our Endeavours after them. Note thence, That such as our Judgement is concerning Happiness, such will our Desires and Endeavours be, for the Attainment of that Happiness. Our Affections are guided by our Apprehensions; where the Esteem is high, Endeavours will be strong.  
24 No man 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.  
Observe here, A twofold Master spoken of, God, and the World. God is our Master, by Creation, Preservation, and Redemption; he has appointed us our Work, and secured us our Wages. The World is our Master, by Intrusion, Usurpation, and a general Estimation; too many esteeming it as their Chief Good, and delighting in it as their Chief Joy. Obs. 2. That no Man can serve these Two Masters, who are of contrary Interests, and issue out contrary Commands: When two Masters are subordinate, and their Commands subservient each to other, the difficulty of Serving both is not great; but where Commands interfere, and Interests clash, it is impossible. No Man can serve God and the World, but he may serve God with the World: No Man can seek God and Mammon both, as his Chief Good, and ultimate End; because no Man can divide his Heart betwixt GOD and the World. Learn, That to love the World as our Chief Good, and to serve the World as our Chief and Sovereign Commander, cannot stand with the Love and Service which we bear and owe to God. The World's Slaves, whilst such, can be none of God's Freemen.  
25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on: is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?  
The next Sin which our Saviour cautions his Disciples against, is immoderate Care for the things of this Life; such a solicitous and vexatious Care for Food and Raiment, as is accompanied with Diffidence and Distrust of GOD's Fatherly Providence over us, and Provision for us; and the Arguments which our Saviour uses to dissuade from this Sin, are many and cogent, laid down in the following Verses.  
27 Which of you by taking thought, can add one cubit to his stature? 28 And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin. 29 And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. 30 Wherefore if God so  the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more  you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek) For your heavenly Father knoweth that ye have need of all these things.  
Four Arguments are here used by our Saviour, to dissuade us from the Sin of Anxious Care; 'tis needless, 'tis fruitless, 'tis heathenish, 'tis brutish. 1. 'Tis needless; Your heavenly Father knoweth that you have need of these things, and will certainly provide for you; and what need you take Care, and God too? 2. 'Tis fruitless; Which of you by taking thought, can add one Cubit to his Stature? That is, by all our Solicitous Care we can add nothing, either to the Length or Comfort of our Lives. 3. 'Tis heathenish; After all these things do the Gentiles seek. 4. 'Tis brutish, nay, worse than brutish; The Fowls of the Air, and the Beasts of the Field are fed by God, much more shall his Children: Has God a Breakfast for every little Bird that comes chirping out of its Nest? And for every Beast in the Wilderness that comes leaping out of its Den? And will he not much more provide for you, Oh ye of little Faith? Surely he that feeds the Ravens when they Cry, will not starve his Children when they Pray.  
33 But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.  
That is, Let your first and chief Care be to promote the Kingdom of Grace in this World, and to secure the Kingdom of Glory in the next; and in order unto both, seek after an Universal Holiness and Righteousness, both of Heart and Life; and then fear not the want of these Outward Comforts, they shall be added in Measure, tho' not in Excess; to Satisfy, tho' not to Satiate; for Health, tho' not for Surfeit. Obs. 1. That Christians must here on Earth set themselves to seek Heaven, or the Kingdom of God. 2. That God's Kingdom cannot be sought, without God's Righteousness: Holiness is the only way to Happiness. 3. That Heaven, or the Kingdom of God, must be sought in the first place, with our chief Care, and principal Endeavour. 4. That Heaven being once secured by us, all Earthly Things shall be superadded by God, as he sees needful and convenient for us.  
34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof.  
Here our Saviour reinforces his Dehortation from Solicitous Care for Worldly Things, assuring us, That every Day will bring with it a sufficient Burden of Trouble, and therefore we ought not to torment ourselves, by antedating our own Sorrows, and foretelling what may, or may not come to pass. Learn, That it is a Painful, Sinful, and Unprofitable Evil, to perplex ourselves with distrustful and distracting Fears of what may come upon us: Every Day has its own Duty and Difficulty; and tho' Sufferings must be expected, and prepared for, yet we must not torment ourselves to Day, with the Fears of what may be to Morrow; but every Day cast our Burden of Care upon that God, who daily careth for us.   

CHAP. VII.  
Our Blessed Saviour having continued his Sermon on the Mount in the former Chapter, concludes it in this, with an Exhortation to several Duties; the First of which is, To forbear Rash Judging of others.  
1 JUDGE not, that ye be not judged. 2 For with what judgement ye judge, ye shall be judged: and with what measure ye meet, it shall be measured to you again.  
Observe here, The Prohibition, and the Reason of that Prohibition. The Prohibition, Judge not: This is not meant of ourselves, but of our Neighbour. Self-judging is a great Duty, Judging others a grievous Sin: Yet is not all Judging of others condemned, but a Judging of our Neighbour's State or Person, rashly and rigidly, censoriously and uncharitably; especially unrighteously and unjustly? And the Reason of the Prohibition is added, If we Judge others Rashly, God will Judge us Righteously. Learn thence, That a Rash and Censorious Judging of Others, renders a Person liable and obnoxious to the Righteous Judgement of God.  
3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.  
By the Mote in our Brother's Eye, is to be understood small and little Sins, or some supposed Sins: By the Beam in our own Eye, is meant some Notorious Sin of our own. Learn, 1. That those who are most Censorious of the lesser Infirmities of Others, are usually most notoriously Guilty of far greater Failings Themselves. 2. That those who desire others should look upon their Infirmities with a Compassionate Eye, must not look upon the Failings of others with a Censorious Eye. 3. That there is no such way to Teach us Charity in Judging others, as to exercise Severity in Judging of ourselves.  
6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again, and rend you.  
By that which is Holy, understand the Word and Ordinances in general; but Admonition and Reproof in particular: By Dogs and Swine, Incorrigible and Unreclaimable Sinners, hardened Scorners of Holy Things: 'tis a Proverbial Speech, expressing, how sure Charitable Reprehensions are to be cast away upon Incorrigible Sinners. Learn, 1. That 'tis possible for Sinners to arrive at such an Height and Pitch in Wickedness and Sin, that it may be a Christian's Duty, not to Admonish or Reprove them. Obs. 2. How Christ provides, as for the Honour of his Word, so for the Safety of those that Publish it. As Christ will not have his Word offered to some Sinners, lest they should abuse it; so lest they should abuse those that bring it. When Sinners turn Rinish Swine's, and we are in danger of being rend by them, Christ himself gives us a Permission to cease Reproving of them.  
7 Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. 8 For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? 11 If ye then being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?  
Observe here, A Precept, and a Promise; the Precept, or Duty commanded, is Importunity and Constancy in Prayer; we must ask, seek, and knock: The Promise, or Mercy insured, is Audience and Acceptance with God. Note, 1. That Man is a poor, indigent, and necessitous Creature; full of Wants, but unable to supply them. 2. That God is an All-sufficient Good, able to supply the Wants, and to relieve the Necessities of his Creatures, if they call upon him, and cry unto him. 3. Yet if we do not presently receive what we ask, we must still continue to seek and knock; tho' Prayer be not always answered in our time, yet shall it never fail of an Answer in God's time. 4. That Natural Propensity, which we find in our Breasts, to hear the Desires, and to supply the Wants of our own Children, aught to raise in us a confident Expectation, That Almighty God will hear our Prayers, and supply our Wants, when we Call upon him: If a Father will give when a Child asks, much more will God. If ye being evil, know how to give good Gifts unto your Children, how much more shall your Father, etc.  
12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.  
Observe here, 1. An Incomparable Rule of Life, Always to do, as we would be done by. Note, That the Great Rule of Righteousness and Equity in all our Deal with Men, is this; To do as we would be done unto; it is a short Rule, a full Rule, and a clear Rule; both the Light of Nature and the Law of CHRIST bind it upon us. Obs. 2. The Commendation of this Rule, It is the Law and the Prophets; that is, the Sum of the Old Testament; so far as concerns our Duty to our Neighbour, and the Substance of the Second Table. Learn, That it is the Design of the Scriptures of the Old Testament, first, to render Men dutiful and obedient to God, and then righteous and charitable one to another. This is the Law and the Prophets, yea, the whole of the Law and the Prophets, to Love GOD above ourselves, and to Love our Neighbour as ourselves.  
13 Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: 14 Because straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it.  
Observe here, 1. That every Man is a Traveller in a certain Way. 2. That there are but Two Ways, in which the Race of Mankind can Travel; the one straight and narrow, that leads to Life and Salvation; the other broad and wide, which leads to Hell and Destruction. 3. That because of the Difficulties in the Way of Salvation, and the Easiness of the Way to Hell and Destruction; hence it is that so few Walk in the one, and so many in the other. 4. That Christians having the straight Way to Heaven revealed to them in and by the Word of God, should choose rather to go in that Way alone to Life; than to run with the Multitude in that broad Way, which leads down to the Chambers of Death and Hell.  
15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits: Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. 20 Wherefore by their fruits ye shall know them.  
Observe here, 1. A Caution given, Beware of False Prophets. There were two sorts of Deceivers, which our Saviour gave his Disciples a special Warning of; namely, False Christ's, and False Prophets: False Christ's were such as pretended to be the True Messiah; False Prophets were such who pretended to own Christianity, but drew People away from the Simplicity of the Gospel. Obs. 2. The Ground of this Caution, They come in Sheeps-clothing, but inwardly are ravening Wolves: That is, they make fair Pretences to Strictness in Religion, and to greater Measures and Degrees of Mortification and Self-Denial than others. Whence we Learn, That such as go about to Seduce others, usually pretend to Extraordinary Measures of Sanctity themselves, to raise an Admiration amongst those who judge of Saints more by their Looks, than by their Lives; more by their Expressions, than by their Actions. What Heavenly Looks and Devout Gestures, what Long Prayers and Frequent Fast had the Hypocritical Pharisees, beyond what Christ or his Disciples ever practised? Obs. 3. The Rule laid down by Christ, whereby we are to Judge of False Teachers; By their Fruits we shall know them. Learn, That the best Course we can take to Judge of Teachers pretending to be sent of God, is to Examine the Design and Tendency of their Doctrines, and the Course and Tenor of their Conversations. Good Teachers, like good Trees, will bring forth the good Fruits of Truth and Holiness; but Evil Men and Seducers, like corrupt Trees, will bring forth Error and Wickedness, in their Life and Doctrine.  
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out devils? and in thy Name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me ye that work iniquity.  
Not every one, that is, Not any one that saith, Lord, Lord; that is, that owneth me by way of Profession, by way of Prayer, and by way of Appeal, shall be Saved; But he that doth the Will of my Father, sincerely and universally. Learn hence, 1. That Multitudes at the Great Day shall be really disowned by Christ, as none of his Servants, that did Nominally own him for their Lord and Master: Many that have now Prophesied in his Name, shall then Perish in his Wrath: Many that have cast out Devils now, shall be cast out to Devils then: Such as have now Done many Wonderful Works, shall then Perish for Evil Workers. Note, 2. That a bare Name and Profession of Christianity, without the Practice of it, is a very Insufficient Ground to Build our Hopes of Heaven and Salvation upon. 3. That Gifts, Eminent Gifts, yea, Extraordinary and Miraculous Gifts, are not to be rested in, or depended upon, as Sufficient Evidences for Heaven and Salvation. Gifts are as the Gold which Adorns the Temple, but Grace is like the Temple that Sanctifies the Gold.  
24 Therefore, whosoever heareth these say of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blue, and beat upon that house: and it fell not: for it was founded upon a rock. 26 And every one that heareth these say of mine, and doth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blue, and beat upon that house: and it fell, and great was the fall of it.  
Our Saviour here concludes his Excellent Sermon, with an Elegant Similitude: The Wise Builder, is not the frequent Hearer, but the faithful Doer of the Word; or the Obedient Christian; the House is Heaven, and the Hope of Eternal Life; the Rock is Christ; the Building upon the Sand, is resting in the bare Performance of Outward Duties; the Rains, the Winds, and the Floods, are all kind of afflicting Evils, Sufferings, and Persecutions that may befall us. Note, 1. That the Obedient Believer is the only Wise Man, that Builds his Hopes of Heaven upon a sure and abiding Foundation. Note, 2. That such Professors as rest in the Outward Performance of Holy Duties, are Foolish Builders; their Foundation is weak and sandy, and all their Hopes of Salvation vain and uncertain.  
28 And it came to pass when Jesus had ended these say, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.  
Here we have Two Things Observable: 1. The Manner of our Lord's Teaching, it was with Authority; that is, it was Grave and Serious, Pious and Ardent, Plain and Profitable. With what Brevity, without Darkness! With what Gravity, without Affectation! With what Eloquence, without Meretricious Ornament, were our Lord's Discourses! The Majesty he shown in his Sermons made it evidently appear, that he was a Teacher sent of GOD, and clothed with his Authority. Observe, 2. The Success of his Teaching; The People were Astonished at his Doctrine: Affected with Admiration, believing him to be an Extraordinary Prophet. Learn, That such is the Power of Christ's Doctrine, especially when accompanied with the Energy of his Holy Spirit, that it makes all his Auditors Admirers; it causes Astonishment in their Minds, and Reformation in their Manners.   

CHAP. VIII.  
This Chapter is called by St. Ambrose, Scriptura Miraculosa, the Miraculous Scripture; there being several great Miracles recorded in this Chapter: As the Cleansing of the Leper, the Curing of the Centurion's Servant, the Appeasing of the Winds, etc. Our Saviour having delivered his Doctrine in the former Chapters; in this he backs his Doctrine with Miracles, for the Establishment and Confirmation of it.  
1 WHEN he was come down from the mountain, great multitudes followed him. 2 And behold, there came a leper, and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will, be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man, but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.  
Several Particulars are here Observable; as, 1. The Petitioner, and that is a Leper, he came and Worshipped Christ, and petitions him to Heal him, saying, Lord, if thou wilt, thou canst make me clean. Where he discovers a firm Belief of Christ's Power, but a Diffidence and Distrust of Christ's Will, to Heal him. Learn, Christ's Divine Power must be fully assented to, and firmly believed, by all those that expect Benefit by him, and Healing from him. Obs. 2. How readily our Saviour grants his Petition; Jesus touched him, saying, I will, be thou clean. Our Saviour by touching the Leper, showed himself to be above the Law, as GOD; tho' subject to the Law, as Man; for by the Ceremonial Law, the Leper was forbidden to be Touched. Hence Learn, That Christ's curing the Leper by the Word of his Mouth, and the Touch of his Hand, shown his Divine Power, and proved himself to be truly and really GOD. Leprosy being called by the Jews the Finger of God, a Disease of his sending, and of his removing; our Saviour therefore as a Proof of his being the Messiah, tells the Disciples of John, That the Lepers were cleansed, Matth. 11.5. and the Dead raised: Which being put together, intimates, That the Cleansing of the Leper is as peculiar an Act of Divine Power, as the Raising of the Dead; and accordingly, 2 King. 5.7. said the King, Am I a God, that this Man sends to me, to cure a Man of his Leprosy? Obs. 3. The Certainty and Suddeness of the Cure; Immediately his Leprosy was cleansed: Christ not only cured him without Means, but without the ordinary Time required for such a Cure. Thus Christ shown both Power and Will to Cure him Miraculously, who believed his Power, but questioned his Willingness. Observe, 4. The Charge and Command given by Christ after the Cure: 1. To tell it to no Man; wherein the Modesty, Humility, and Piety of Christ is discovered, together with the Care of his own Safety. His Modesty, in not desiring his Good Deeds should be proclaimed; his Humility, in shunning vainglorious Applause and Commendation; his Piety, in desiring all the Praise, Honour and Glory should redound entirely to God; and his C●re of his own Safety, lest the Publishing of this Miracle should create him untimely Danger from the Pharisees. The Second Part of the Charge which Christ gave the recovered Leper, was, To show himself to the Priest, and offer the Gift which Moses commanded for a Testimony unto them: That is, as a Testimony to the Jews, that he was the Messiah, and that he did not oppose the Ceremonial Law given by Moses. Where Note, That our Saviour would have the Ceremonial Law punctually Observed, so long as the Time for its Continuance did endure; tho' he came to destroy that Law, yet whilst it stood, he would have it observed.  
5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no not in Israel.  
The Second Miracle our Saviour works in this Chapter, is the Healing of the Centurion's Servant: Where Obs. 1. The Person that applies to our Saviour for Help and Healing; he was a Gentile, an Heathen, a Roman Soldier, an Officer and Commander; yet he believes in, and relies upon the Power of Christ. Note, That such is the Freeness of Divine Grace, that it extends itself to all Sorts and Ranks, to all Orders and Degrees of Men, without Exception. Even the Bloody Trade of War yields worthy Clients to Christ. He doth not so much regard who we are, and whence we are; as what we are, and with what Dispositions and Inclinations we come unto him. Observe, 2. The Person whom the Centurion comes to Christ for; not for Himself, nor for his Son, but for his Servant; his Servant is sick, he doth not drive him out of Doors, nor stand gazing by his Bedside, but looks out for Help and Relief for him; a Worthy Example. Some Masters have not so much Regard to their sick Servants, as they have for their Oxen or their Swine; but he is not worthy of a good Servant, that in a time of Sickness is not willing to serve his Servant. A conceit of Superiority, must beget in no Man a Neglect of Charitable Offices towards Inferiors. Obs. 3. Unto whom the Centurion seeks, and with what Zeal and Application; he seeks not to Wizards and Conjurers, but to the Physician for his poor Servant; yea, to Christ, the best Physician; and this not with a formal Relation in his Mouth, but with a vehement Aggravation of the Disease; My Servant is grievously tormented: Where the Master's Condolency and tender Sympathy with his afflicted Servant, is both matter of Commendation, and Imitation also. Obs. 4. The happy Mixture of Humility and Faith which was found in this Centurion; he owns his unworthiness of having Christ come under his Roof; yet acknowledges Christ's Power, that by the speaking of a Word his Servant might be Healed by him. Humility is both the Fruit of Faith, and the Companion of Faith; an humble Soul has an high Esteem of Christ, and a low Esteem of himself. Obs. 5. How our Blessed Saviour exceeds both his Desires and his Expectations; Christ says not only, I will Heal him, but, I will Come and Heal him: Wonderful Condescension! In St. John, ch. 4. ver. 47. we read of a certain Nobleman and Ruler, that twice entreated our Saviour to come to his House and Heal his Son; but our Lord refused, and did not stir a Foot: Here the Centurion doth but barely tell Christ of his poor Servant's Sickness, and Christ both unasked and undesired says, I will come and Heal him. Oh how far was Christ from seeming in the least to honour Riches, and despise Poverty! He that came in the Form of a Servant, goes down and visits a sick Servant upon his poor Pallat-Bed, that would not visit the rich Couch of the Ruler's Son. How should we stoop to the lowest Offices of Love and Kindness to one another, when Christ thus condescendingly abased Himself before us? Obs. 6. The Notice and Observation which our Saviour takes of the Centurion's Faith; He wondered at it from him, who had wrought it in him: Christ wrought this Faith as God, and wondered at it as Man: What can be more Wonderful, than to see CHRIST. Wonder! We do not find our Saviour wondering at Worldly Pomp and Greatness. When the Disciples wondered at the Magnificence of the Temple, Christ rather rebuked them, than wondered with them. But when he sees the gracious Acts of Faith, he is ravished with Wonder. Let it teach us to place our Admiration where Christ fixes his: Let us be more affected with the least Measures of Grace in a Good Man, than with all the Gaieties and Glory of a Great Man: Let us not Envy the one, but Admire the other.  
11 And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: 12 But the children of the kingdom shall be cast out into utter darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the self same hour.  
This was the first Occasion that Christ took to speak of the Calling of the Gentiles, and the Rejection of the Jews. Observe here, That the Unbelieving Jews are called the Children of the Kingdom, because Born within the Pale of the Visible Church; they presumed that the Kingdom of Heaven was Entailed upon them, because they were Abraham's Seed; they boasted of, and gloried in their External and Outward Privileges. Note thence, 1. That Gospel-Ordinances and Church-Priviledges enjoyed, are a special Honour to a People admitted to the Participation of them: Our Saviour here styles the Jews upon that Account, The Children of the Kingdom. 2. That such Privileges enjoyed, but not improved, do provoke Almighty God to inflict the heaviest of Judgements upon a People. The Children of the Kingdom shall be cast out into utter Darkness; that is, into the Darkness of Hell, where shall be perpetual Lamentations for the Remembrance of the Gospel kindly offered, but unthankfully rejected.  
14 And when Jesus was come into Peter's house, he saw his wive's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she risen and ministered unto them.  
The next Miracle which our Saviour wrought, was in Curing Peter's Wive's Mother of a Fever; the Miracle was not in Curing an Incurable Distemper, but in the Way and Manner of Curing: For, 1. It was by a Touch of our Saviour's Hand. 2. It was Instantaneous, and Sudden; Immediately the Fever left her. 3. The visible Effects of her Recovery presently appeared, She instantly arose, and ministered unto them. That she could Arise, argued her Cure Miraculous; that she could and did Arise, and Administer unto Christ, argued her Thankfulness, and a great Sense of his Goodness upon her Mind. Note here, 1. That Marriage in the Ministers of the Gospel, yea, even in the Apostles themselves, and in Peter, the chiefest of them, was neither censured, nor condemned by our Saviour. St. Peter had a Wife and Family, which Christ condescends to Visit. Observe, 2. That the first thing which Christ takes notice of in the House, which he condescends to Visit, is, what Aileth any in it; what Need they stand of his Help and Healing; and accordingly, together with his Presence, he affords them Relief. Learn, 3. That when Christ has graciously Visited and Healed any of his Servants, it ought to be their first Work, and next Care, to Administer unto Christ; that is, to employ their Recovered Health, and improve their Renewed Strength in his Service.  
16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bore our sicknesses.  
It was very common about the Time of our SAVIOUR's Coming in the Flesh, for the Devil bodily to Possess Persons, and very grievously to Torment them. This is one of the sad and dismal Evils which Sin has made us liable and obnoxious to, to be Bodily Possessed by Satan; when we give Satan the Power of our Hearts, it is a just and righteous thing with God, to give him the Possession of our Bodies. But who is the Person that Dispossesses Satan? Christ Jesus: 'Tis a stronger than the Strong Man, that must cast out Satan: Our Jesus, in whom we trust, by his Powerful Word alone can deliver from Satan's Power, and all the sad Effects and Consequences thereof. But Observe, With what Condolency and Sympathising Pity, he exercises these Acts of Mercy and Compassion towards poor Creatures, he is said to take our Infirmities upon Himself, and to bear our Sicknesses; he bore the Gild, which was the Cause of these Griefs and Sorrows; and he bore the Sorrows themselves, by a tender Sympathy with us under the Burden of them. Christ considers our Sufferings as his own: He is afflicted in all our Afflictions, and pained with all our Pains; in this Sense, He took our Infirmities, and bore our Sicknesses.  
18 Now when Jesus saw great multitudes about him, he gave commandment to departed unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests: but the Son of man hath not where to lay his head.  
Observe here, A Person resolving to follow Christ; a Good Resolution, if made deliberately, and not rashly, for Sinister Ends and Secular Advantages; which, it is to be feared, was the Case here, by the Answer which our Saviour gives; for, says he, Foxes have Holes, etc. that is, my Condition in this World is very poor, worse than the Birds of the Air; for they have their fixed Nests; or the Beasts of the Earth, for they have their Dens and Holes; but I have no fixed Habitation. Note, 1. That many Persons take up rash and sudden Resolutions to follow Christ, before they have well considered what it will cost them; what they are like to gain or lose, by being his Disciples. 2. That such Men may find themselves miserably mistaken, who expect to gain any thing by following of Christ, but their Soul's Salvation.  
21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Fellow me, and let the dead bury their dead.  
We must not suppose by this Prohibition, that Christ disallows or disapproves of any Civil Office from one Person to another, much less of a Child to a Parent, either living or dying: But he lets us know, 1. That no Office of Love and Service to Man, must be preferred before our Duty to God, unto whom we own our first Obedience. 2. That Lawful and Decent Offices become Sinful, when they hinder greater Duties. 3. That such as are called to the Work and Employment of the Ministry, must mind that alone, and leave Inferior Duties to Inferior Persons: As if our Saviour had said, Others will serve well enough to Bury the Dead; but thou that art a Consecrated Person, must do that unto which thou art consecrated and set apart. Under the Law, the Priests might not come near a dead Corpse, nor meddle with the Interment of their own Parents; unto which our Saviour probably alludes.  
23 And when he was entered into a ship, his disciples followed him. 24 And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord save us: we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose and rebuked the winds and the sea, and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him?  
Observe here, 1. Christ and his Disciples no sooner put forth to Sea, but Dangers attend, and Difficulties do accompany them; a Tempest arose, and the Ship was covered with Waves. Learn thence, That the Presence of Christ itself, doth not exempt his Disciples and Followers from Trouble and Danger; here is a great Tempest about the Disciples Ears, tho' Christ was in their Company. Obs. 2. The Posture our Saviour was in when this Tempest arose; he being weary on the Land, was fallen asleep in the Ship: Our Blessed Redeemer hereby shown himself to be truly and really Man; as he took upon him our Human Nature, so he subjected himself to our Human Infirmities. Obs. 3. The Disciples Application made to him; they awoke him with a sad Outcry, Lord save us, we perish; here was Faith mixed with Human Frailty: They had Faith in his Power, that he could save them; but being asleep, they concluded he must awake, before he could save them: Whereas, tho' his Human Nature was asleep, yet his Divine Nature neither slumbered nor slept. Learn hence, That the Prevalency of Fear in a time of great and imminent Danger, tho' it may argue weakness of Faith, yet it is no Evidence of want of Faith: In the midst of the Disciples Fears, they believed Christ's Power. Obs. 4. A double Rebuke given by our Saviour: 1. To the Winds and Seas, next, to the Fears of his Disciples: He rebukes the Winds and the Seas, and instantly they are calm; when the Sea was as furious as a Madman, Christ by his Divine Power calms it. Learn hence, That the most raging Winds and outrageous Seas, cannot stand before the Rebukes of Christ; if once he Rebukes them, their Rage is down: GOD lays a Law upon the most Lawless Creatures, even when they seem to act most lawlessly. 2. Christ rebukes his Disciples Fears, Why are ye fearful? No sooner was the Storm up, but their Fears were up; they forgot that the Lord High-Admiral of the Ocean was on-board the Ship; and were as much over-sett with their Boisterous Passions, as the Vessel was with the Tempestuous Winds; and accordingly Christ rebukes the Tempest within, and then the Tempest without; first he calms their Hearts, and then the Seas. From this Instance we see, that great Faith in the Habit, may appear little in Act and Exercise: The Disciples Faith in forsaking all and following Christ, was great Faith; but in this present Act, their Faith was weak, through the Prevalency of their Fear.  
28 And when he was come to the other side, into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.  
We read of few, if any, in the Old Testament, that were possessed with Evil Spirits, but of many in the New Testament. Our Saviour came into the World to destroy the Works of the Devil; therefore he suffered Satan to enter some Human Bodies, to show his Divine Power in casting them out. Note here, 1. That the Evil Angels by their Fall lost their Purity, but not their Power. 2. That they do no oftener exert their Power in doing Mischief to the Bodies and Lives of Men, is from the Restraining-Power of GOD, the Devils cannot do all the Mischief they would, and they shall not do all they can.  
29 And behold, they cried out, saying, What have we to do with thee, Jesus thou Son of God? art thou come hither to torment us before the time?  
Observe, The Devils knew Christ to be the Son of GOD, and that he came into the World to be a Saviour, but not their Saviour; therefore they cry out, What have we to do with Thee? Or Thou with us? Oh what an uncomfortable Faith is this, to believe that Christ is a Saviour, and at the same time to know that he is none of our Saviour! But what is their Outcry against Christ? This, Art thou come to torment us before the time? Learn, 1. That there are Tortures appointed to the Spiritual Natures of Evil Angels. The Fire of Hell is conceived to be, partly Material, and partly Spiritual; partly Material, to work upon the Bodies of Evil Men; and partly Spiritual, to work upon the Souls of Men, and the Spirits of Evil Angels. Learn, 2. That tho' the Devils be now as full of Discontent as they can be, yet they are not so full of Torment as they shall be; their Speech here intimates, that there will be a time when their Torments shall be increased, when they shall have their fill of Torment: Therefore they pray, Increase not our Torments, before the appointed Time of their Increase.  
30 And there was a good way off from them an herd of many swine, feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.  
Observe here, 1. A notable Evidence of Satan's Limited Power, that a whole Legion of Devils had not Power to destroy one Man, nor were able to hurt the meanest Creature without Permission. Obs. 2. The Devil's Acknowledgement of their own Impotency, and Christ's Power; their Ask Leave of Christ to go into the Swine, shows that they could not go of themselves. Learn hence, 1. The Restlessness of Satan's Malice; he will hurt the Swine, rather than not hurt at all. 2. That tho' Satan's Malice be infinite, yet his Power is limited and bounded; as he cannot do all the Mischief he would, so he shall not do all he can.  
32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.  
Although Christ seldom wrought any Destructive Miracle, and altho' he certainly foresaw, that the Swine would perish in the Waters; yet that the People might see, how great the Power and Malice of the Devil would be, if not restrained by Christ, he permitted him to enter into the Swine; Christ said unto them, Go; and how glad was Satan of this Permission, to enter the Swine, in order to their Destruction. Let it teach us our Duty, by Prayer to commit ourselves, and all that we have, Morning and Evening, into the Hands of GOD's Care: All that we have in the House, and all that we have in the Field, that it may be preserved from the Power and Malice of Evil Spirits.  
33 And they that kept them, fled, and went their ways into the city, and told every thing; and what was befallen to the possessed of the devils. 34 And behold, the whole city came out to meet Jesus, and when they saw him, they besought him th●t he would departed out of their coasts.  
Obs. 1. What a contrary Effect this Miracle which Christ wrought, had upon these People: Instead of Believing on him for his Miraculous Cure of the Possessed, the Loss of their Swine enrages them, and makes them desire Christ to departed from them. Temporal Losses are so great in Worldly men's Estimation, that Spiritual Advantages are nothing esteemed. Carnal Hearts prefer their Swine before their Saviour; and had rather lose Christ's Presence, than their Worldly Profit. Obs. 2. How Unanimous and Importunate these Gadarens were, to get rid of Christ; the whole City came out, and are not only willing with his Departure, but they beseech him to departed out of their Coasts. Learn hence, That deplorably sad is the Condition of such from whom Christ departs; more deplorably sad their State, who say unto Christ, depart; but most deplorably sad is the Case of them that entreat and beseech Christ to departed from them: Thus did these Gadarens, and accordingly Christ took Ship and departed from them, and we never read of his return more unto them.   

CHAP. IX.  
1 AND he entered into a ship, and passed over, and came into his own city.  
In the last Verse of the foregoing Chapter, the Gadarens with one Consent desire CHRIST to departed out of their Coasts; ●here we find our Saviour, according to their desire, departing from them into his own City, which was Capernaum; for Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his Dwelling-place. From their Desire of Christ's Departure, and from Christ's departing according to their Desire, we Learn, That the Blessed Jesus will not long trouble that People with his Presence, who are weary of his Company, and desirous of his Departure.  
2 And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith, said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee.  
Observe 1. The Patient, One sick of the Palsy, which being a Resolution of the Nerves, weakens the Joints, and confines the Person to his Bed or Couch. As a Demonstration of Christ's Divine Power, he was pleased to single out some Incurable Diseases (as the World accounts them) to work a Cure upon, as the Leprosy and Palsy. 2. The Physician, Jesus Christ; he alone is that Wise, Faithful, and Compassionate Physician, that can and doth Cure both Soul and Body. Obs. 3. The Moving, or Impulsive Cause of this Cure, Jesus seeing their Faith; that is, their firm Persuasion that he was clothed with a Divine Power, and able to help; together with their Confidence in his Goodness, that he was as willing as he was able; and no sooner did they exercise their Faith in Believing, but Christ did exert his Divine Power in Healing. Obs. 4. The marvellous Efficacy and Power of Faith; it obtained not only what was desired, but more than was expected; they desired only the Healing of the Body; but Jesus seeing their Faith, Heals Body and Soul too, saying, Be of good cheer, thy Sins are forgiven thee.  
3 And behold, certain of the scribes said within themselves, This man blasphemeth.  
See here how the best of Men are sometimes charged with saying and doing the worst of things; to Do well, and Hear ill, was the Portion of Christ himself; and may be the Portion of the holiest of those that belong to Christ: The Innocent Jesus was accused of Blasphemy, of Sorcery, and of the blackest Crimes. Innocency itself can protect no Man from Slander, and False Accusations.  
4 And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts? 5 For whether is easier to say, Thy sins be forgiven thee: or to say, Arise and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (than saith he to the sick of the palsy) Arise, take up thy bed, and go unto thine house.  
Our Saviour here gives the Pharisees a Twofold Demonstration of his Godhead: First, By letting them understand that he knew their Thoughts; for to search the Hearts, and to know the Thoughts of the Children of Men, is not in the Power either of Angels or Men, but the Prerogative of God only. Secondly, By assuming to himself a Power to Forgive Sins; the Son of Man hath Power to Forgive Sins. Our Saviour here, by Forgiving Sins in his own Name, and by his own Authority, doth give the World an undeniable Proof, and convincing Evidence of his Godhead; for, Who can Forgive Sins, but GOD only?  
7 And he arose, and departed to his house. 8 But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.  
Note here, The Multitude marvelled, but not believed; they admire our Saviour for an Extraordinary Man, but did not believe in him, as the Son of God: They praise God, for giving such Power to Heal the Bodies of Men; but not for sending his Son into the World, to Save the Souls of Men. Learn hence, That the sight of Christ's Miracles is not sufficient to work Faith in the Soul, but requires the concurring Operation of the Holy Spirit; the one may make us marvel, the other must make us believe.  
9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Fellow me. And he arose, and followed him.  
Obs. here, The Number of our Lord's Apostles not being filled up, what a strange Election and Choice he makes; Matthew, a grinding Publican, is the Man. Learn, Such is the Freeness of God's Grace, that it chooses, and such is the Efficacy of it, that it overpowers and brings in the worst of Sinners unto God; Matthew a Publican, Zaccheus an Extortioner, Manasseh a Murderer, Paul a Persecutor; all these are brought home to God by the Power of Converting Grace. Obs. 2. Matthew's ready Compliance with God's Call, He arose and followed Christ. When the Inward Call of the Spirit accompanies the Outward Call of the Word, the Soul readily complies, and presently yields Obedience to the Voice of God. Christ ofttimes speaks by his Word to our Ear, and we hear not, we stir not; but when he speaks by his Spirit to our Hearts, Satan shall not hold us down, the World shall not keep us back, but we shall arise, and follow our Lord and Master.  
10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.  
Observe here, Christ invited Matthew to a Discipleship, Matthew invites Christ to a Feast; the Servant invites his Master, a Sinner invites his Saviour. We do not find, where ever Christ was invited to any Table, that he refused to go; if a Pharisee, if a Publican invited, he constantly went; not for the Pleasure of Eating, but for the Opportunity of Conversing, and doing Good: Christ feasts us, when we feast him. From Matthew's Example, Learn, That new Converts are full of Affection towards Christ, and very expressive of their Love unto him. Such as before Conversion Disesteemed him, do afterwards kindly and respectfully Entertain him: Matthew touched with a sense of Christ's Rich Love, makes him a Royal Feast. Obs. farther, How at this Feast many Publicans and Sinners were present, of Matthew's Acquaintance no doubt, and probably invited by him, that they might also see Christ, and be Partakers of the same Grace with him. Whence we Learn, That Grace teaches a Man to desire, and seek the Conversion of others; and such as are truly brought home to Christ themselves, will study and endeavour to bring in all their Acquaintance to Christ also.  
11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?  
See here, what a Grief it is to Wicked Men, to see others brought in to Christ; the Wicked Pharisees murmur, repine, and envy, instead of admiring Christ's Condescension, and adoring his Divine Goodness: They censure him for conversing with Sinners; but Christ tells them in the following Verses, that he conversed with them as their Physician, not as their Companion.  
12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye, and learn what that meaneth, I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance.  
As if our Lord had said, With whom should the Physician converse, but with his Sick Patients? Now I am come into the World to do the Office of a kind Physician unto Men; surely than I am to take all Opportunities to Help and Heal them: They that are Sick need the Physician; but for you Pharisees, who are whole and well in your own Opinion, and swelled with a Conceit of your own Righteousness, I have no Hopes of doing any Good upon you; for such as think themselves whole, desire no Physician's Help. Learn hence, 1. That Sin is the Soul's Malady, its Spiritual Disease and Sickness. 2. That Christ is the Physician appointed by God, for the Cure and Healing of this Disease and Malady. 3. That there are Multitudes Spiritually Sick, who yet think themselves sound and whole. 4. That only such as are sensible of their Spiritual Sickness, are Subjects capable of Cure, and the Persons whom Christ is an Healing Physician to: They that are whole need not the Physician, but they that are sick.  
14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment: for that which is put in to fill it up, taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.  
The Pharisees themselves had a Contention with our Saviour in the foregoing Verses; here they set on the Disciples of John, to contend with him about Fasting; alleging, that the Disciples of John fasted often, Christ's Disciples not at all: Our Saviour owns it, that his Disciples did not fast at present, for two Reasons. 1. Because it was unsuitable to them. 2. Because it was Intolerable for them. It was unsuitable to them, because of Christ's Bodily Presence with them; this made it a time of Joy and Feasting, not of Mourning and Fasting: While Christ the Bridegroom is with them, they must feast and rejoice; when removed from them, there will be Cause enough to fast and mourn. Christ is the Bridegroom, and his Church the Bride, which he has Espoused and Married to himself; and whilst his Spouse did enjoy his Bodily Presence with her, it was a Day of Joy and Rejoicing to her, and Mourning and Fasting was improper for her. Again: This Discipline of Fasting was at present Intolerable for the Disciples, for they were raw, green, and tender, and could no more bear the Severities of Religion at present, than an old Garment could bear a piece of new stiff Cloth to be set into it, which will make the Rent worse, if the Garment comes to a stretch; or no more than old Bottles can keep new Wine. Thus says Christ, My Disciples are young and green, tender and weak, newly converted; they cannot bear the Severer Exercises of Religion presently; but when I am ascended into Heaven, I will send down my Holy Spirit, which shall enable them to all the Duties which the Gospel enjoins. Hence we may Gather, That Young Converts, till grown up to some Consistency in Grace, must not be put upon the Severer Exercises of Religion; but handled with that Tenderness and Gentleness, which becomes the mild and merciful Dispensation of the Gospel. Our Saviour here commends Prudence to his Ministers; that they put not their People upon Duties beyond their Strength, but consult their Progress in Christianity, and the Proficiency they have made in Religion, and treat them accordingly.  
18 While he spoke these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples.  
The humble Posture in which this Man came unto Christ, namely, falling at his Foot and worshipping him; which was not only a Sign of tender Affection towards his Daughter, but an Evidence of his Faith in our Blessed Saviour; yet his confining Christ's Power to his Bodily Presence, and to the Touch of his Hand, was a Token of the Weakness of his Faith: Come, says he, and lay thy Hand upon her, and she shall live: As if Christ could not have Cured her, without either coming to her, or laying his Hand upon her. Note here, That altho' all that come to Christ, are not alike strong in Faith, yet our Blessed Redeemer refuses none that come unto him with a sincere Faith, tho' in much weakness of Faith. Jesus arose, and followed him.  
20 (And behold, a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment. 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter; be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour.)  
Whilst Christ is on his way to the Ruler's House, a diseased Woman comes behind him, touches his Garment, and is instantly Healed: The Virtue lay not in her Finger, but in her Faith; or rather in Christ, which her Faith Instrumentally drew forth. Obs. here, How Faith ofttimes meets with a sweeter Welcome, than it could expect. This poor Woman came to Christ, trembling, but went away triumphing; Christ bids her, Be of good Comfort, her Faith had made her whole.  
23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place, for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the same hereof went abroad into all that land.  
Our Saviour being come to the Ruler's House, finds the People very busily preparing for the Interment of the dead Corpse, with Music and other Solemnities. This Custom of having Music at Funerals, came from the Heathens, no mention is made thereof in the Old Testament; we read of tearing the Flesh, shaving the Head, eating the Bread of Mourners; also of Funeral-Songs, but these were only sung with the Voice; but Instruments of Music at Funerals, came from the Pagans. Weeping and Lamentation are the most proper Funeral-Musick; then, nothing sounds so well as a Sigh, nor is any thing so much in season, as a Tear: Yet are all Demonstrations of immoderate and excessive Mourning, both hurtful to the Living, and dishonourable to the Dead; nor is it an Argument of more Love, but an Evidence of less Grace. Observe next, In what sense our Saviour affirms that the Damsel was not dead. Mortua est vobis, mihi Dormit, says St. Jerom; She is Dead to you, but Asleep to me: I can as easily raise her from Death, as you can awake her out of Sleep. Her Soul was separated from her Body, but not yet fixed in its Eternal Mansion. Souls departed are under the Conduct of Angels, good or bad, to their several Places of Bliss or Misery. Probably, the Soul of this Damsel was under the Guard of Angels near her dead Body, waiting the Pleasure of Christ in reference to it; either to restore it again to the Body, or to translate it to its Eternal Mansion.  
27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith, be it unto you. 30 And their eyes were opened, and Jesus straight charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country.  
The Ruler, and others who came to Christ for Cure, and Healing, believed him to be a Man, unto whom Almighty God had Communicated Divine Power. But it is observable, that these poor Blind Men did believe him to be the Messiah, by their calling him the Son of David; and according to their Faith, so was their Success; their Faith capacitated them for a Cure. But why did our Lord enjoin the Blind Men Silence, and straight charge them to tell no Man of the Cure? Herein the great Modesty and Humility of Christ appeared, in avoiding all Ostentation and Commendation; as also a due Care of his own Safety, lest the publishing of his Miracles should create him untimely Danger from the Pharisees.  
32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spoke: and the multitudes marvelled, saying, It was never so seen in Israel.  
Still our Lord goes about doing Good; before he Healed the Diseased, here he Helps the Possessed. Learn, 1. That amongst the many Calamities which Sin has rendered Human Nature liable and obnoxious to, this is one, to be Bodily Possessed by Satan. This Man's Dumbness was caused by the Devil's Possession. Learn, 2. That one Demonstration of Christ's Divine Power, and a convictive Evidence of his being truly and really God, was his Casting our Devils by the Word of his Power.  
34 But the Pharisees said, He casteth out the devils through the prince of the devils.  
See here the dreadful and sad Effects of Blindness, Obstinacy, and Malice; the Pharisees charge Christ with making a Contract with the Devil, affirming, that he derived his Power from him: But how unlikely was this, that Satan should lend our Saviour a Power against himself, and for the Destruction of his own Kingdom? Oh how dangerous is a wilful and obstinate Opposition of the Truth! It provokes God to deliver a Person up to final Obduracy.  
35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness, and every disease among the people. 36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.  
Observe here, 1. Our Saviour's great Work and Business in this World; it was doing Good both to the Bodies and Souls of Men; the most pleasant and delightful, the most happy and glorious Work, that a Person can be employed about. 2. His unwearied Diligence and Industry, in this great and good Work; He went about all the Cities and Villages, Preaching the Gospel, and Healing Diseases; he traveled from Place to Place, to seek Occasions, and to lay hold upon all Opportunities of being Useful and Beneficial to Mankind. Obs' 3. The particular Instance of our Lord's Goodness and Compassion towards the People in those Cities and Villages where he Traveled; they wanted the Preaching of the Gospel, that is, Faithful Dispenser's of it. For tho' they had the Scribes and Pharisees to Teach them, they Instructing them rather in their own Traditions, than in the Simplicity of the Gospel; Christ pities the People, as Sheep without a Shepherd. Thence Learn, That idle and lazy, unskilful and unfaithful Labourers in Christ's Harvest, are no Labourers in his Account. They were as Sheep having no Shepherd.  
37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few. 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.  
Note here, 1. That God's Church is an Harvest-Field. 2. That the Ministers of God are Labourers in his Harvest, under GOD, the Lord of the Harvest. 3. That to God alone doth it belong to send forth Labourers into his Harvest; and none must thrust themselves in, till God sends them forth. 4. That the Number of Faithful Labourers in God's Harvest, is always comparatively small and few. 5. That it is the Church's Duty, to pray, and that earnestly and incessantly, to the Lord of the Harvest, to increase the Number of Faithful Labourers, and to send forth more Labourers into his Harvest.   

CHAP. X.  
This Chapter acquaints us with the First Commission which our Saviour gave his Disciples, to Preach the Gospel: He directs them, First, Wither to go, and to whom to Preach; namely, to the Jews, whom he calls, The lost Sheep of the House of Israel. He instructs them Secondly, As to the Doctrine he would have them Preach; namely, the Doctrine of Repentance. And Lastly, He arms them against all the Difficulties they might meet with in their Ministry; and particularly, fortifies them against the Fears of Poverty and Persecution.  
1 AND when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease.  
As the Jewish Church arose from Twelve Patriarches, so did the Christian Church become planted by Twelve Apostles; the Person commissionating them, was Christ. None are to undertake the Work and Calling of the Ministry, but those whom Christ appoints; and the Persons commissionated, were Disciple●, before they were Apostles: To teach us, that Christ will have such as Preach the Gospel, to be Disciples before they are Ministers; trained up in the Doctrine of the Gospel, before they undertake a Public Charge.  
2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother, 3 Philip, and Bartholomew, Thomas, and Matthew the Publican, James the son of Alpheus, and Lebbeus, whose surname was Thaddeus, 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.  
Observe here, Of the Twelve Apostles, Peter is named first, and Judas last. Peter is named first, because probably elder than the rest: or because for Order-sake, he might Speak before the rest: From whence may be inferred a Primacy, but no Supremacy; a Priority of Order, but no Superiority of Degree. As the Foreman of a Grand-Inquest has a Precedency, but no Preeminency. Judas is named last, with a Brand of Infamy set upon him, that he was the Traditor, the Person that Betrayed his Lord and Master. Learn thence, That tho' the Truth of Grace be absolutely necessary to a Minister's Salvation, yet the want of it doth not disannul his Office, nor hinder the Lawfulness of his Ministry: Judas, though a Traitor, was yet a Lawful Minister.  
5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. 6 But go rather to the lost sheep of the house of Israel.  
This was only a Temporary Prohibition, whilst Christ was here upon Earth, the Jews being Christ's own People, of whom he came, and to whom he was promised, the Gospel is first Preached to them; but afterwards the Apostles had a Command to Teach all Nations, and after Christ's Ascension, Samaria received the Gospel by the Preaching of Philip. From the Character which Christ gives of the Jews, calling them Lost Sheep, we Learn, 1. That the Condition of a People before brought home to Christ by the Ministry of the Gospel, is a Lost Condition: Sinners are as Lost Sheep, wand'ring and going astray from God, till the Ministry of the Word finds them. 2. That the great Work and Office of the Ministers of the Gospel is to call home, and to bring in, lost Sheep unto Jesus Christ the Great Shepherd. Go, says Christ, to the lost Sheep, etc.  
7 And as ye go, preach, saying, The kingdom of heaven is at hand.  
Observe here, 1. The Duty enjoined the Apostles, in order to the bringing home of Lost Souls to Christ, and that is, Preaching; As ye go, Preach. Note thence, That the plain and persuasive Preaching of the Gospel, is the Special Means appointed by Christ for the Salvation of Lost Sinners. Obs. 2. The Doctrine they are enjoined to Preach, namely, that The Kingdom of Heaven is at hand; that is, that the promised Messiah was come, and had set up his Kingdom in the World, and expected their Obedience to his Laws. Where note, How that the Preaching of John, of Christ, and his Apostles, was one and the same; namely, the Doctrine of Repentance: Repent, say they all, for the Kingdom of Heaven is at Hand: that is, the Time of the Messiahs Appearing, which has been so long expected, is now come.  
8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.  
Here our Saviour empowers his Apostles to work Miracles, for the Confirmation of their Doctrine; but gives them a Charge to work them freely, without making any private Advantage to themselves. Where Obs. 1. How Beneficial the Miracles were, (which Christ and his Apostles wrought) to Mankind. Moses' Miracles, were as great Judgements as Wonders; but these were Beneficent; they delivered Men from Miseries, from Bodily Diseases, from the Power and Malice of Evil Spirits: They healed the Sick, and cast out Devils. Obs. 2. That Jesus Christ, to show himself a free Saviour, and that whatever came from him, was the Effect of Freegrace, gave his Apostles a Charge to dispense their Power in working Miracles freely, without Money, and without Price.  
9 Provide neither gold, nor silver, nor brass in your purses: 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: (for the workman is worthy of his meat)  
This Command of Christ was Temporary, and extended only to the Apostles first Journey, which they were soon to dispatch: Our Saviour encourages them to trust God; first, for Protection; take no Staves with you, that is, no striking or smiting Staves for your own defence. Preachers must be no Strikers. Tho' a Walking-Staff they might take with them: Itinerant-Preachers might be wearied with Travelling, as well as with Speaking. Next for Provision; he would not have them over-solicitous for that neither; saying, The Workman is worthy of his Meat. As it is a Minister's great Duty, to trust GOD for his Maintenance; so it is the People's Duty, to take care for their Minister's comfortable Subsistence. The Labourer is worthy of his Hire, and the Workman is worthy of his Meat.  
11 And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence. 12 And when ye come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgement, than for that city.  
Our Saviour proceeds to direct his Disciples, how to manage this their first Journey in Preaching the Gospel; he injoins them, 1. To observe the Rules of Decency, in their going from one Place to another; not like Beggars, wand'ring from House to House; but having entered a City or Village, to make enquiry, who stood best affected to the Gospel, and there turn in. 2. Our Saviour injoins them Civil and Religious Courtesy towards those whom they applied themselves unto. When ye come into an House, salute it; give it a Civil Salutation, but especially a Christian and Spiritual Salute, wishing them Mercy, Grace, and Peace. 3. He encourages his Apostles in the want of Success; if they hear you not, Shake off the Dust of your Feet. This Action was Emblematical, and signified, That Almighty God would in like manner shake off them, and esteem them no better than the vilest Dust. Note, That those who despise the Message which the Ministers of the Gospel bring, shall hereafter find the Dust of their Feet, and the Ashes of their Grave, to give a Judicial Testimony against them in the Day of CHRIST.  the Word is Preached, 'tis for a Testimony against them; for if the Dust of a Minister's Feet bear Witness against the Despisers of the Gospel, their Sermons much more.  
16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.  
Our Saviour, in this and the following Verses, arms his Apostles against all the Difficulties, Dangers, and Discouragements which they might meet with in the Course of their Ministry: He tells them, he sent them forth as Sheep amongst Wolves; intimating thereby unto them, that the Enemies of the Gospel have as great an Inclination from their Malicious Nature, to devour and destroy the Ministers of Christ, as Wolves have from their natural temper to devour Sheep: He therefore recommends to them, Prudence and Innocence; Be wise as Serpents, to avoid the World's Injuries; and Harmless as Doves, in not revenging them. The Ministers of Christ must not be altogether Doves, lest they fall into Dangers; nor altogether as Serpents, lest they endanger others. For as Piety without Policy is too simple to be safe, so Policy without Piety is too subtle to be good. Our Saviour in this Text teaches us, That Wisdom and Innocency should dwell together.  
17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues. 18 And ye shall be brought before governor's and king's for my sake, for a testimony against them and the gentiles. 19 But when they deliver you up, take no thought how, or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the spirit of your Father which speaketh in you.  
Here our Saviour lets his Apostles know, that for their Owning Him, and Preaching his Gospel, they should be brought before all sorts of Magistrates, and in all kinds of Courts: But he advises them, when they are brought before Kings and Princes, not to be anxiously thoughtful what they should say; for it should be given in that Hour, what they should, Answer. Learn hence, That tho' Truth may be opposed, yet Truth's Defenders shall never be ashamed; and rather than they shall want a Tongue to plead for it, GOD himself will prompt them by his Spirit, and suggest such Truths to their Minds, as all their Opposers shall not be able to gainsay.  
21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my Names sake: but he that endureth to the end, shall be saved.  
Our Saviour goes on in a farther Discovery of the World's Hatred, and Enmity against the Gospel, and the Preachers of it; and gives all Christians in general, and his Ministers in particular, to understand, That such is the Enmity of the World against Holiness, and the Professors of it, that it will overcome and extinguish, even the Natural Affection of the nearest and dearest Relations towards each other. Grace teaches us, To lay down our Lives for the Brethren; but Corruption teaches Brother to take away the Life of Brother; The Brother shall deliver the Brother to Death. Yet Observe, Our Saviour comforts his Disciples, that there will be an end of these Sufferings; and assures them, That if their Faith and Patience did hold out unto the end, they should be saved. This is our Comfort, that if our Sufferings for Christ end not in our Life-time, they will end with our Lives.  
23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.  
Our Saviour here directs his Apostles to a prudent Care of their own Preservation, and allows them to flee in time of Persecution; assuring them, That before they had gone through all the Cities of the Jews, Preaching the Gospel, he would certainly come in Judgement against Jerusalem, and with Severity destroy his own Murderers, and their Persecutors. Learn, That Christ allows his Ministers the liberty of Flight in time of Persecution, that they may preserve their Lives for future Service. Surely, 'tis no Shame to fly, when our Captain commands it, and also practices it, Matth. 2. Christ by his own Example has Sanctified that State of Life unto us, and by his Command made it Lawful for us.  
24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the disciple, that he be as his master, and the servant as his lord: if they have called the master of the house Beelzebub, how much more shall they call them of his household?  
Our Saviour here teaches all Christians, but especially Ministers, how unreasonable and absurd it is for them, to expect kinder Usage from an unkind World, than he Himself met with: Are we greater, holier, or wiser than He? Why then should we expect better Usage than he? Was he hated, persecuted, reviled, murdered, for the Holiness of his Doctrine, and the usefulness of his Life? Why then should any of us Think strange of the Fiery Trial, as if some strange thing had befallen us? 1 Pet. 4.12. Is it not enough, That the Disciple be as his Master, and the Servant as his Lord, but must he hope to be above him?  
26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye on the house tops.  
Christ here exhorts his Disciples to a free Profession, and open Publication of the Doctrine of the Gospel, from this Consideration, That whatever they say or do shall be brought to light, proclaimed and published to the World. As Wicked Men have cause to fear, because their Evil Deeds shall be made evident; so Good Men have cause to rejoice, because their Goodness and Good Deeds shall be made manifest. Let it be our Care to do Good, and it shall be CHRIST's Care to discover the Goodness which we do, to vindicate it from Misconstruction, and set it in its clearest Light.  
28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.  
Obs. here the following Particulars. 1. An unwarrantable Fear condemned; and that is, the sinful, servile, slavish Fear of impotent Man. Fear not him that can kill the Body. 2. An holy, awful, and prudential Fear of the Omnipotent God commended. Fear him that is able to kill both Body and Soul. 3. The Persons that this Duty of Fear is recommended to, and bound upon; Christ's own Disciples, yea, his Ministers and Ambassadors; they both may and aught to fear him; not only for his Greatness and Goodness, but upon the account of his Punitive Justice; as, Being able to cast both Soul and Body into Hell: Such a Fear is not only Lawful but Laudable, not only commendable but commanded, and well becomes the Servants of God themselves.  
29 Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows.  
Obs. here, 1. The Doctrine which our Saviour Preaches to his Disciples; and that is, the Doctrine of Divine Providence; which concerns itself for the meanest Creatures, even the Birds of the Air, and the Hairs of our Heads, do fall within the compass of God's Protecting Care. 2. Here is the Use which our Saviour makes of this Doctrine; namely, to fortify the Spirits of his Disciples against all distrustful Fears, and distracting Cares. Learn, That the Consideration of the Divine Care, and Gracious Providence of GOD over us and ours, ought to antidote our Spirits against all distrustful Fears whatsoever. If an Hair from the Head falls not to the Ground without a Providence, much less shall the Head itself; if the very Excrements of the Body, (such are the Hair) be taken Care of by God, surely the more noble Parts of the Body, and especially the noblest Part of ourselves, our Souls, shall fall under his particular Regard.  
32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.  
Obs. here, 1. That not to confess Christ, in his Account is to deny him; and to deny him, is to be ashamed of him. 2. That whosoever shall deny, disown, or be ashamed of Christ; either in his Person, in his Gospel, or in his Members, for any Fear or Favour of Man, shall with Shame be disowned, and eternally rejected by Him at the Dreadful Judgement of the Great Day. CHRIST may be Denied three ways. Doctrinally, by an Erroneous and Heretical Judgement. Verbally, by Oral Expressions. Vitally, by a Wicked and Unholy Life. But Woe to that Soul that denies CHRIST any of these Ways.  
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household.  
We must distinguish here, betwixt the Intentional Aim of Christ's Coming, and the Accidental Event of it. His Intentional Aim, was to propagate and promote Peace in the World; but through the Corruption of Man's Nature, the Accidental Event of his Coming is War and Division: Not that these are the genuine and natural Fruits of the Gospel, but Occasional and Accidental only. Note, That the Preaching of the Gospel, and setting up the Kingdom of Christ in the World, tho' it be not the Natural Cause, yet it is the Accidental Occasion of all that War and Tumult, of all that Distraction and Confusion, which the World abounds with.  
37 He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it: and he that loseth his life for my sake, shall find it.  
Our Saviour by these Expressions, doth not condemn Natural Love and Affection, either to our Relations, or our own Lives; but only regulates and directs it; and shows, that our first and chief Love must be bestowed upon Himself. We may have tender and relenting Affections, towards our dear Relations; but then the Consideration of CHRIST's Truth and Religion, must take Place of these; nay, of Life itself; nay, when these come in Competition, we are to regard them no more, than if they were the Objects of our Hatred. Luk. 14.26. If a Man hate not his Father, etc. Learn hence, That all the Disciples of Christ should be ready and willing whenever God calls them to it, to quit all their Temporal Interests and Enjoyments, even Life itself; and to submit to any Temporal Inconvenience, even Death itself: And all this willingly, cheerfully, and patiently; rather than disown their Relation to Christ, and quit the Profession of his Truth and Religion. 2. That such as for Secular Interest, and the Preservation of Temporal Life, do renounce their Profession of Christ and his Religion; they do not only greatly hazard their Temporal Life, but expose their Eternal Life to the greatest Danger. He that findeth his Life, shall lose it, etc.  
40 He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. 41 He that receiveth a prophet, in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward. 42 And whosoever shall give to drink unto one of these little ones, a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.  
Here in the close of the Chapter, our Blessed Saviour encourages his Apostles to Faithfulness in their Office; by assuring them, that he should reckon and esteem all the Kindness shown to them, as done unto himself: And to encourage the World to be kind to his Disciples and Ministers, he assures them, that even a Cup of cold Water should meet with a liberal Reward: How cold is their Charity, who deny a Cup of cold Water to the Ministers and Disciples of Christ! Learn, 1. That there is some special and eminent Reward due to the Faithful Prophets of GOD, above other Men. 2. That he that shall entertain a Prophet, and do any good Office for him, under that Name; that is, for his Office-sake, shall be Partaker of that Reward. 3. That the least Office of Love, and Respect of Kindness and Charity, which we show to any of the Ministers or Members of Jesus Christ, for his sake, Christ accounts it as done unto himself, and it shall be rewarded by himself.   

CHAP. XI.  
1 AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach, and to preach in their cities.  
Our Blessed Saviour having sent forth his Twelve Apostles in the foregoing Chapter, to Plant and Propagate the Gospel, we find him in this Chapter following them himself, in that great and necessary Work; He departed to Teach and to Preach in their Cities. CHRIST, the Great Bishop and Shepherd of Souls, sent not forth the Apostles as his Curates, to labour and sweat in the Vineyard, whilst he took his Ease at Home; but he followed them himself: His Word of Command to them was, Praeite Sequar; Go ye before, I will follow after. Note, 1. That Preaching of the Gospel is a great and necessary Work, incumbent upon all the Ministers of Christ, let their Dignity and Preeminency in the Church be what it will: None of the Servants are above their Lord. 2. That if there be a Distinction betwixt Teaching and Preaching, (as some apprehend) they are both the Work of Christ's Ministers; who are obliged from their Master's Example to perform both: Teaching is in order to the Conversion of Sinners, and Preaching in order to the Edification of Saints.  
2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another?  
It was not for John's Information, that he sent his Disciples to Christ, but for their Satisfaction, that he was the true and promised Messiah; John was assured of it himself by a Sign from Heaven at our Saviour's Baptism, Matth. 3.17. But John's Disciples, out of a great Zeal to him their Master, envied Christ himself, and were unwilling to believe any Person greater than their Master: Therefore John out of a Pious Design, to confirm his Disciples in the Belief of Christ's being the true Messiah, sends them to our Saviour, to hear the Doctrine which he taught, and to see the Miracles which he wrought. Learn hence, What a Pious Desire there is in such as know Christ experimentally themselves, to bring all that belong to them, to a Saving Acquaintance with him.  
4 Jesus answered and said unto them, Go, and show John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.  
Observe here, 1. The Way and Means which our Saviour takes for the Conviction and Satisfaction of John's Disciples, that he was the true Messiah; he appeals to the Miracles wrought by himself, and submits the Miracles wrought by him to the Judgement of their Senses; Go, and show John the Miracles which you hear and see. Obs. 2. The Miracles themselves; The Blind receive their sight, the Lame walk, the Deaf hear, etc. Christ was all this in a Literal Sense, and in a Mystical Sense also, he was an Eye of Understanding to the Ignorant, a Foot of Power to the Weak: He opened an Ear in deaf Hearts, to receive the Word of Life: And the Poor are Evangelized; that is, turned into the Spirit and Temper of the Gospel; the Rich hear the Gospel, but the Poor receive it; that is, they feel the powerful Impressions of it: As we say, such a one is Italianized, when his Carriage is such, as if he were a Natural Italian. The Passive Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes, Non Actum Praedicationis, sed Effectum Evangelii Praedicati; the Good Effect which the Gospel had upon the Hearts and Lives of the Poor, transforming them into the likeness of itself. Learn, It is a Blessed Thing, when the Preaching of the Gospel has such a powerful Influence upon the Minds of Men, that the Temper of their Minds, and the Actions of their Lives are a lively Transcript of the Spirit and Temper of the Holy JESUS.  
6 And blessed is he whosoever shall not be offended in me.  
Our Saviour here, by pronouncing them Blessed that are not offended in him, doth intimate the Misery of those who stumble at him, and to whom he is a Rock of Offence. Some are offended at the Poverty of his Person, others are offended at the Sublimity and Sanctity of his Doctrine. Some are offended at his Cross, others are offended at his Free Grace: But such as instead of being Offended at CHRIST, Believe in him, and bottom their Expectations of Heaven and Salvation upon him, are in a Happy and Blessed Condition: Blessed is he, that shall not be offended in me.  
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing, are in king's houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.  
Our Saviour having given Satisfaction to John's Disciples, next enters upon a large Commendation of John himself: Where Observe, 1. The Persons whom he commended him before; not John's own Disciples, for they had too high an Opinion of their Master already, and were so much addicted to John, that they envied Christ for his sake: See Joh. 3.26. Behold, Christ Baptizeth, and all Men come unto him. It was a great Eyesore, that Christ had more Hearers and Followers than John; therefore not before John's Disciples, but before the Multitude, Christ commends John: For as John's Disciples had too high, so the Multitude had too low an Opinion of him; possibly because of his Imprisonment and Sufferings. There was a time, when the People had high Thoughts of John, but now they undervalved him. Learn thence, The great uncertainty of Popular Applause; the People contemn to day, whom they admired yesterday; he who to day is cried up, to morrow is trodden down. The Word and the Ministers are the same, but this proceeds from the Fickleness and Inconstancy of the People; nothing is so mutable as the Mind of Man, nothing so variable as the Opinion of the Multitude. Observe, 2. The Time when our Saviour thus commended John; not in the time of his Prosperity and Greatness, when the People flocked after him, and Herod got him to Court, and reverenced him; but when the giddy Multitude had forsaken him, and he was fallen into Disgrace at Court, and had Preached himself into a Prison: Now Christ vindicates his Innocency, maintains his Honour, proclaims his Worth; and tells the People, that the World was not worthy of such a Preacher as John was. Learn thence, That Christ will stand by, and stick fast to his Faithful Ministers, when all the World forsakes them. Let the World slight and despise them at their pleasue, yet Christ will maintain their Honour, and support their Cause; as they bear a Faithful Witness to Christ, so Christ will bear Witness to their Faithfulness for him. Obs. 3. The Commendation itself. Our Saviour commends John, 1. For his Constancy; he was not a Reed shaken with the Wind; that is, a Man of an unstable and unsettled Judgement, but fixed and steadfast. 2. For his Sobriety and high Measures of Mortification; he was no delicate voluptuous Person, but grave, sober, and severe; he was mortified to the Glory and Honour, to the Ease and Pleasures of the World. John wrought no Miracles, but his Holy Conversation was as effectual as Miracles, to prevail with the People. 3. For his Humility; he might have been what he would; the People were ready to cry him up for the Messiah, the Christ of God, but John's lowly Spirit refuses all; He confessed, and denied not; saying, I am not the Christ, but a poor Minister of his, willing, but not worthy to do him Service. This will commend our Ministry to the Consciences of our People; when we seek not our own Glory, but the Glory of Christ. 4. Our Saviour commends John for his clear Preaching and Revealing of CHRIST to the People: He was more than a Prophet, vers. 9 because he pointed out Christ more clearly and fully than any before him. The Ancient Prophets saw Christ afar off; John beheld him Face to Face; they prophesied of him, he pointed at him, saying, This is Herald Whence Learn, That the Clearer any Ministry is in discovering of CHRIST, the more Excellent it is.  
11 Verily I say unto you, Among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven, is greater than he.  
Our Saviour having highly commended John in the foregoing Verses, here he sets Bounds to the Honours of his Ministry; adding, That tho' John was greater than all the Prophets that went before him, seeing more of Christ than all them, yet he saw less than them that came after him. The meanest Evangelical Minister that Preaches Christ come, is to be preferred before all the Old Prophets, who Prophesied of Christ to come. That Minister who sets forth the Life, Death, Resurrection, and Ascension of Jesus Christ, Is greater in the Kingdom of Heaven; that is, has an higher Office in the Church, and a more excellent Ministry, than all the Prophets, yea, than John himself. The Excellency of a Ministry, consists in the Light and Clearness of it. Now tho' John's Light did exceed all that went before him, yet it fell short of them that came after him: And thus he that was Lest in the Kingdom of Grace on Earth; much more, he that is least in the Kingdom of Glory in Heaven, Was greater than John.  
12 And from the days of John the Baptist, until now, the kingdom of heaven suffereth violence, and the violent take it by force.  
Our Saviour goes on in commending John's Ministry, from the great Success of it; it had that powerful Influence upon the Consciences of Men, that no Soldiers were ever more violent and eager in the storming and taking a strong Hold, than John's Hearers were in pursuing the Kingdom of Heaven. Never any Minister (before) discovered the Messiah and his Kingdom so clearly as John did; and therefore never was there such Zeal to press into the Kingdom of Heaven amongst any, as the Hearers of John had. Learn hence, 1. That the clearer Knowledge any People have of the Worth and Excellency of Heaven, the more will their Zeal be inflamed in the pursuit of Heaven. 2. That all that do intent and resolve for Heaven, must offer violence in the taking of it; none but the violent are victorious: They take it by Force. Which Words are both Restrictive, and Promissive. They are the violent, and none other, that take it; and all the violent shall take it. Tho' careless Endeavours may prove abortive, vigorous prosecution shall not miscarry.  
13 For all the prophets, and the law prophesied until John. 14 And if ye will receive it, this is Elias which was for to come. 15 He that hath ears to hear, let him hear.  
Here is still a farther Commendation of John. The Law and the Prophets, till the coming of John, did foretell the Messiah; but not so determinately, not so nearly, not so clearly, as John did: And accordingly, he was that Elias which Isaiah and Malachy foretold should be the Harbinger and Forerunner of Christ. But why has John the Baptist the Name of Elias? Possibly because they were alike zealous in the Work of GOD; they were alike successful in that Work, and they were alike persecuted for their Work; the one by Jezebel, the other by Herodias.  
16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced: we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, Behold, a man gluttonous, and a wine-bibber, a friend of publicans and sinners: but wisdom is justified of her children.  
Our Saviour in these Words describes the perverse Humour of the Pharisees, whom nothing could allure to the Embracing of the Gospel, neither John's Ministry, nor CHRIST's. This our Saviour sets forth two Ways. 1. Allegorically, vers. 16, 17. 2. Properly, vers. 18, 19 By way of Allegory, he compares them to sullen Children, whom nothing would please, neither Mirth, nor Mourning: If their Fellows Piped before them, they would not Dance, if they sang Mournful Songs to them, they would not Lament. That is, the Pharisees were of such a Censorious and Capricious Humour, that GOD himself could not please them, tho' he used variety of Means and Methods, in order to that End. Next, our Lord plainly interprets this Allegory, by telling them, That John came to them neither eating nor drinking; that is, not so freely and plentifully, as other Men, being a very austere and mortified Man, both in his Diet and in his Habit: And all this was designed by God, that the Austerity of his Life, and Severity of his Doctrine, might awaken the Pharisees to Repentance: But instead of this, they censure him for having a Devil; because he delighted in Solitude, and avoided Converse with Men. According to the Ancient Observation, that every Solitary Person is either an Angel, or a Devil. John being thus rejected, Christ himself comes to them, who being of a free and familiar Converse, not shunning the Society of the worst of Men, even of the Pharisees themselves, but complying with their Customs, and accompanying with them at their Feasts; yet without the least Compilnace with them in their Sins. But the Freedom of our Saviour's Conversation displeased them, as much as John's Reservedness of Temper; for they cry, Behold a Man gluttonous: Christ's Affability towards Sinners, they call Approbation of their Sins; and his Sociable Disposition, Looseness and Luxury. Learn hence, 1. That the faithful and zealous Ministers of GOD, let their Temper and Converse be what it will, cannot please the Enemies of Religion, and the Haters of the Power of Godliness; neither John's Austerity, nor Christ's Familiarity, would gain upon the Pharisees. It is our Duty in the Course of our Ministry, to seek to please all Men for their Good: But after all our Endeavours to please all, we shall please but very few; but if God and Conscience be of the Number of those Few, we are Safe and Happy. Obs. 2. That it has been the old Policy of the Devil, that he might hinder the Success of the Gospel, to fill the Minds of Persons with an Invincible Prejudice against the Ministers and Dispenser's of the Gospel. Obs. 3. That after all the Scandalous Reproaches cast upon Religion, and the Ministers of it; such as are Wisdom's Children, wise and good Men, will justify Religion; that is, Approve it in their Judgements, Honour it in their Discourses, and Adorn it in their Lives. Wisdom is justified of her Children.  
20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repent not. 21 Woe unto thee Chorazin, woe unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgement, than for you.  
Our Saviour having gone through the Cities of Galilee. Preaching the Doctrine of Repentance, and Confirming his Doctrine with Miracles, and finding multitudes after all his Endeavours remaining in their Impenitency, he proceeds to upbraid them severely for that their Contempt of Gospel-Grace: Then began he to upbraid the Cities, etc. Where, Observe, 1. The Cities upbraided, Chorazin, Bethsaida, and Capernaum; in their Pulpits he daily Preached, and those Places were the Theatres upon which his Miracles were wrought; other Cities only heard, these saw; but where he Preached most, he Prevailed least. Like some Fishermen, he catcht least in his own Pond. Obs. 2. What he upbraids them for; not for Disrespect to his Person, but for Disobedience to his Doctrine; Because they repent not. The great Design of Christ, both in the Doctrine which he preached, and in the Miracles which he wrought, was to bring Men to Repentance; that is, to forsake their Sins, and Live well. Obs. 3. Whom he upbraids them with; Tyre and Sidon, Sodom and Gomorrah, Nations rude and barbarous, out of the Pale of the Church; ignorant of a Saviour, and of the Way of Salvation by him. Therefore instead of Wooing them, he denounces Woes against them. Learn, That the higher a People rise under the Means, the lower they fall, if they miscarry. They that have been nearest to Conversion, and yet not converted, shall have the greatest Condemnation when they are judged. Capernaum's Sentence shall exceed Sodoms for Severity, because she exceeded Sodom in the Enjoyment of Means and Mercy.  
23 And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.  
This City lying under greater Gild than the rest, Christ names it by itself, without the rest; nay, he doth not only name it, but notify it, as being lifted up to Heaven by Signal Favours and Privileges; namely, Christ's Presence, Chnst's Preaching, and Miracles. Obs. 1. Capernaum's Privilege enjoyed; tho' a poor obsecure Place in itself, yet she was by the Person, Ministry, and Miracles of Christ, lifted up to Heaven. Learn thence, That Gospel-Ordinances and Church-Priviledges enjoyed, are a mighty Honour and Advancement to the poorest Persons and obscurest Places. Obs. 2. An heavy Doom denounced, Thou shalt be brought down to Hell; that is, thy Condition shall be as sad, as that of the worst of Men, for thy Nonproficiency under the Means enjoyed. Learn thence, That Gospel-Ordinances and Church-Priviledges enjoyed, but not improved, provoke Almighty God to inflict the sorest of Judgements upon a People. Thou Capernaum, exalted to Heaven, shalt be brought down to Hell.  
24 But I say unto you, That it shall be more tolerable for the land of Sodom, in the day of judgement, than for thee.  
Observe here, 1. That there shall be a Day of Judgement. 2. That in the Day of Judgement, some Sinners shall far worse than others; there are Degrees of Punishment among the Damned. 3. That the worst of Heathens, who never heard of a Saviour, nor ever had an Offer of Salvation by him, shall far better in the Day of Judgement, than those that continue impenitent under the Gospel. CHRIST here avouches, that Capernaum's Sentence shall exceed Sodoms, for Severity.  
25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so Father, for so it seemed good in thy sight.  
In these Verses, our Saviour glorifies his Father, for the wise and free Dispensation of his Gospel-Grace, to the meanest and most ignorant; whilst the Great and Learned Men of the World undervalved and despised it. Learn, 1. That till GOD reveals himself, his Nature and Will; no Man can know either what he is, or what he requires. Thou hast revealed. 2. That the Wise Men of the World have in all Ages despised the Mysteries of the Gospel, and have therefore been Judicially given up by GOD to their own wilful Blindness. Thou hast hid these things from the Wise and Prudent. 3. That the most Ignorant and most Humble, not the most Learned and most Proud, do stand ready to receive and embrace the Gospel-Revelation. Thou hast revealed them unto Babes. 4. That this is no less pleasing to Christ, than it is the Pleasure of the Father. Even so Father, as it seemed good in thy sight. As if Christ had said, Father, thy Election and Choice pleases me, as being the Choice and Good Pleasure of thy Wisdom.  
27 All things are delivered unto me of my Father: and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.  
In this Verse, our Saviour opens his Commission, and declares, 1. His Authority; that all Power is committed to Him, as Mediator, from God the Father. 2. His Office; to reveal his Father's Mind and Will to a Lost World. No Man knoweth the Father, but the Son: That is, the Essence and Nature of the Father, the Will and Counsel of the Father; only as the Son reveals them. Learn, That all our Saving Knowledge of God is in and through Jesus Christ; he, as the Great Prophet of his Church, reveals the Mind and Will of GOD unto us for our Salvation, and no Saving Knowledge without him.  
28 Come unto me all ye that labour, and are heavy laden, and I will give you rest.  
Here we have a sweet Invitation, backed with a gracious Encouragement; Christ invites such as are weary of the Burden of Sin, of the Slavery of Satan, of the Yoke 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 laboured under; this Burden is Sin's Gild. 2. That such as come to Christ for Rest, must be Laden Sinners. 3. That Laden Sinners not only may, but aught 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, etc.  
29 Take my yoke 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 Yoke. This Yoke is twofold; a Yoke of Instruction, and a Yoke of Affliction. Christ's Law is a Yoke of Instruction; it restrains our Natural Inclinations, it curbs our Sensual Appetites; it is a Yoke to corrupt Nature; this Yoke Christ calls his Yoke, Take my Yoke 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 Yoke, must be learned of Christ himself. Take my Yoke 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 yoke is easy, and my burden is light.  
Observe here, 1. Christ's Authority and Greatness; he has Power to impose a Yoke, and inflict a Burden. My Yoke: My Burden. 2. His Clemency and Goodness, in imposing an easy Yoke, and a light Burden. My Yoke is easy, my Burden is light; that is, my Service is good and gainful, profitable and useful; not only tolerable, but delightful; and as is my Yoke, 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  and delightful Service to Grace, or Renewed Nature; Christ's Service is easy to a Spiritual Mind. 1. It is easy 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 easy 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 Yoke is easy, 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; showing, 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 satisfy their Hunger. God sometimes su●●ers his dearest Children in this World to fall into Straits, and to taste of Want, for the Trial of their Faith, and dependence 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 hungered, and they that were with him, 4 How he entered into the house of God, and did eat the shewbread, 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 justify it. Now saith our Saviour, If the Temple-Service can justify Labour on the Sabbath, I am greater than the Temple, and my Authority and Service can justify what my Disciples have done. From the whole we Learn, That Acts of Mercy, which tend to fit u●●●r Works of Piety, not only may, but aught to be done on the Sabbath-Day.  
7 But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless.  
Learn hence, That the Law of Mercy is much more excellent than the Law of Ceremonies; and where both cannot be observed, the less must give place to the greater. God never intended, that the Ceremonies of his Service in the First Table, should hinder Works of Mercy prescribed in the Second Table. All GOD's Commands are for Man's Good. Where both cannot be obeyed, he will have the Moral Duty performed, and the Ceremonial Service omitted: He will have Mercy, and not Sacrifice; that is, he will have Mercy rather than Sacrifice, where both cannot be had.  
8 For the Son of man is Lord even of the sabbath-day.  
As if Christ had said, I, who am Lord of the Sabbath, declare to you, that I have a Power to dispense with the Observation of it; and it is my Will, that the Sabbath which was appointed for Man, should yield to Man's Safety and Welfare. Christ the Son of Man, was really the Son of GOD; and as such, had Power over the Sabbath, to dispense with it, yea, to abrogate and change it at his pleasure.  
9 And when he was departed thence, he went into their synagogue. 10 And behold, there was a man which had his hand withered: and they asked him, saying, Is it lawful to heal on the sabbath-days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath-day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? wherefore it is lawful to do well on the sabbath-days.  
Here we have another Dispute betwixt our Saviour and the Pharisees, concerning the Sabbath; Whether it be a Breach of that Day, mercifully to Heal a Person having a withered Hand? Christ confutes them from their own Practice, telling the Pharisees that they themselves judged it Lawful to help out a Sheep, or an Ox, if fallen into a Pit on that Day: How much more ought the Life of a Man to be preferred? Here we may remark, how Inveterate a Malice the Pharisees had against our Saviour, when they could find no Crime to charge him with, they blame him for working a merciful and miraculous Cure upon the Sabbath-Day. When Envy and Malice (which are evermore quicksighted) can find no Occasion of Quarrel, it will invent one, against the Innocent.  
13 Then saith he to the man, Stretch forth thine hand: and he stretched it forth; and it was restored whole like as the other. 14 Then the pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all, 16 And charged them that they should not make him known:  
Obs. 1. The merciful and miraculous Cure, wrought by our Saviour's Power, upon the Impotent Man; He said unto him, Stretch out thine Hand; and his Hand was restored. Obs. 2. What a contrary Effect this Cure had upon the Pharisees; instead of convincing them, they conspire against him: Christ's Enemies, when Arguments fail, fall to Violence. Obs. 3. The prudent Means which our Saviour uses for his own Preservation, He withdrew himself. Christ's Example teaches his Ministers their Duty; to avoid the Hands of Persecutors, and prudently to preserve their Lives, unless when their Sufferings are like to do more good than their Lives. Obs. 4. The great Humility of Christ, in concealing his own Praises; he had no Ambition that the Fame of his Miracles should be spread abroad, for he sought not his own Glory; neither would he by the Noise of his Miracles, enrage the Pharisees against him to take away his Life; knowing that his Time was not yet come, and he had much Work to do before his Death.  
17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold, my servant whom I have chosen, my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgement to the Gentiles. 19 He shall not strive, nor cry neither shall any man hear his voice in the street. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory. 21 And in his Name shall the Gentiles trust.  
That is, our Blessed Saviour did those Good Acts before spoken of, that it might appear, that he was the True Messiah prophesied of by Isaias the Prophet, Chap. 42.1, 2. Behold my Servant, whom I have set apart for Accomplishing the Work of Salvation for a Lost World; he by the Fullness of my Spirit, shall Teach the Nations the Way of Truth and Righteousness: He shall not subdue Men by Force and Violence, but as the Prince of Peace, shall deal gently with the Weak, and cherish the Lest Measures of Grace, and Degrees of Goodness. Obs. here, 1. A Description of Christ as Mediator; he is God the Father's Servant, employed in the most Noble Service; namely, that of the Instructing and Saving a Lost World. Obs. 2. With what Meekness and Gentleness Christ sets up his Spiritual Kingdom in the World; he doth not with Noise and Clamour, with Force and Violence, Subdue and Conquer; but with Meekness and Gentleness, gains Persons Consent to his Government and Authority. Observe, 3. The Gentle Carriage of Christ, in Treating those of Infirmer Grace; he doth and will graciously preserve, and tenderly cherish the smallest Begining, the Weakest Measures, and the Lowest Degrees of Sincere Grace which he observes in any of his Children ●nd People.  
22 Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spoke and saw. 23 And all the people were amazed, and said, Is not this the son of David? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.  
As a farther Instance of Christ's Miraculous Power, he Healeth one whom the Devil had cast into a Disease, which deprived him both of Speech and Sight: At this Miracle the Multitude wonder, saying, Is not this the Son of David? That is, the promised Messiah: The Pharisees hearing this, with great Bitterness and Contempt said, This Fellow casteth out Devils by Beelzebub the Prince of Devils. Observe from hence, How Obstinacy and Malice will make Men misconstrue the Actions of the most Holy and Innocent; CHRIST Casteth out Devils, say the Pharisees, by the help of the Devil. There never was any Person so Good, nor any Action so Gracious, but they have been subject both to Censure and Misconstruction. The best Way is, to square our Actions by the Right Rule of Justice and Charity, and then let the World pass their Censures at their Pleasure. When the Holy and Innocent JESUS was thus assaulted, what Wonder is it, if we his Sinful Servants be Branded on all sides by Reviling Tongues? Why should we expect better Treatment than the Son of GOD?  
25 And Jesus knew their thought, and said unto them, Every kingdom divided against itself, is brought to desolation: and every city or house divided against itself, shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, than the kingdom of God is come unto you. 29 Or else, how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man, and then he will spoil his house? 30 He that is not with me: is against me, and he that gathereth not with me, scattereth abroad.  
Our Blessed Saviour to clear his Innocency, and to convince the Pharisees of the Unreasonableness of this their Calumny and False Accusations; offers several Arguments to their Consideration. 1. That it was very unlikely that Satan should lend him this Power, to use it against himself. As Satan has a Kingdom, so he has Wit enough to preserve his Kingdom, and will do nothing to weaken his own Interest. Now if I have received my Power from Satan, for Destroying him and his Kingdom, then is Satan divided against himself. 2. Our Saviour tells them, they might with as much Reason attribute all Miracles to the Devil, as those that were wrought by Him. There were certain Jews amongst themselves, who cast out Devils in the Name of the GOD of Abraham, Isaac, and Jacob; Christ asks the Pharisees, By what Power these their Children Cast them out? They acknowledged, that those did it by the Power of GOD; and there was no Cause, but their Malice, why they should not acknowleledge that what he did was by the same Power. If I cast out Devils by the Spirit of God, than the Kingdom of God is come unto you; that is, the Messiah is come; because he wrought these Miracles, to prove that he was the Messiah. 3. Another Argument to prove, That the Miracles which Christ wrought were by the Power of God, and not by the Help of Satan is this; The Devil is very strong and powerful; and there is no Power but God's only, that is stronger than his. Now, says Christ, if I were not assisted by a Divine Power, I could never cast out this strong Man, who reigns in the World as in his House: It must be a stronger than the strong Man, that shall bind Satan; and who is he, but the GOD of Strength?  
31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.  
Obs. 1. How our Saviour makes a Difference betwixt speaking against the Son of Man, and speaking against the Holy Ghost. By Speaking against the Son of Man, is meant all those Reproaches which were cast upon our Saviour's Person as Man, without reflecting upon his Divine Power as GOD, which he testified by his Miracles. Such were their reproaching him with the Meaness of his Birth, their censuring him for a Winebibber, and a Glutton, and the like. But by Speaking against the Holy Ghost, is meant, their Blaspheming and Reproaching that Divine Power whereby he wrought his Miracles; which was an immediate Reflection upon the Holy Spirit, and a Blaspheming of him. Observe, 2. The Nature of this Sin of Speaking against the Holy Ghost: It consisted in this, that the Pharisees seeing our Saviour work Miracles, and cast out Devils by the Spirit of God; contrary to the Conviction of their own Minds, they maliciously ascribe his Miracles to the Power of the Devil; charging him to be a Sorcerer and Magician, and to have a Familiar Spirit, by whose Help he did those Mighty Works; when in truth he did them by the Spirit of God. Observe, 3. That this Sin above all others, is called Unpardonable, and upon what Account it is so: The Case of such Blasphemers of the Holy Spirit, is not only dangerous, but desperate; because they resist their last Remedy, and oppose the best Means for their Conviction. What can God do more, to convince a Man that Jesus Christ is the True Messiah, than to work ●●●●cles to that purpose? Now if when Men see plain Miracles wrought, they will say, it is not God that works them, but the Devil; as if Satan would conspire against himself, and seek the Ruin of his own Kingdom. There is no way left to convince such Persons, but they must and will continue in their Opposition to Truth, to their inevitable Condemnation.  
33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.  
These Words may either refer to the Pharisees, or to Christ himself. If to the Pharisees, the Sense is, You hypocritical Pharisees show yourselves what you are, by your Words and Actions, even as the Fruit showeth what the Tree is. If they refer to Christ, than they are an Appeal to the Pharisees themselves, to judge of our Saviour and his Doctrine by the Miracles which he wrought: If he wrought by the Devil, his Works would be as bad as the Devil's; but if his Works were good, they must own them to be wrought by the Power of God. The Expression implies, That a Man may be known by his Actions, as a Tree may be judged by his Fruit; yet not by a single Action, but by a Series of Actions; not by a particular Act, but by our general Course.  
34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.  
Note here, 1. The Fervency and Zeal of our Saviour's Spirit, in the Compellation given to the Pharisees; he calls them, a Generation of Vipers; intimating, that they were a venomous and dangerous sort of Men. Learn thence, That it is not always Railing and Indiscreet Zeal, to call Wicked Men by such Names as their Sin deserves. Obs. farther, From our Saviour's Saying, that Out of the Abundance of the Heart, the Mouth speaketh; that the Heart is the Fountain both of Words and Actions; and according as the Heart is, so are the Current of men's Words and Actions, either good or evil.  
35 A good man out of the good treasure of the heart, bringeth forth good things: and an evil man out of the evil treasure, bringeth forth evil things.  
Obs. here, A double Treasure discovered in the Heart of Man. 1. An Evil Treasure of Sin and Corruption, both Natural and Acquired, from whence proceeds Evil Things. Now this is called a Treasure, not for the Preciousness of it, but for the Abundance of it; a little doth not make a Treasure: And also for the Continuance of it; tho' it be perpetually overflowing in the Life, yet doth the Heart continue full; this Treasure of Original Corruption in Man's Nature, it may be drawn low in this Life by Sanctifying Grace; but it can never be drawn dry. 2. Here is a Good Treasure of Grace discovered, in a Sanctified and Renewed Man; which is the Source and Spring from whence all Gracious Actions do proceed and flow: For as the Heart of Man by Nature is the Fountain, from whence all Sin springs, so the Heart renewed by Grace, is the Source and Spring from whence all Gracious Actions do proceed and flow.  
36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgement.  
There are Two Sorts of Words, for which we must be Judged; Sinful Words, and Idle Words. Sinful Words are Blasphemous Words, Censorious Words, Lying and Slandering Words. Idle Words, are such as favour nothing of Wisdom or Piety; that have no tendency to make Men either Wiser, or Better: How light soever Men make of their Words now, yet in GOD's Balance another Day they will be found to weigh very heavy.  
37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.  
Observe here, The Argument which our Saviour uses, to move us to Watchfulness over our Words; By our Words we shall be justified; not Meritoriously, but Declaratively: Good Words declare Goodness in ourselves, and we shall be declared Good to others by our Words; if our Words and Actions do correspond and agree with one another. Death and Life are in the Power of the Tongue: That is, according to the right or wrong Using of the Tongue, we may judge and gather whether Men are Dead or Alive, as to God; and bound for Heaven, or Hell.  
38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said to them, An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Ionas. 40 For as Ionas was three days and three nights in the whale's belly: so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Niniveh shall rise in judgement with this generation, and shall condemn it, because they repent at the preaching of Ionas, and behold, a greater than Ionas is here. 42 The queen of the south shall rise up in the judgement with this generation, and shall condemn it: for she came from the uttermost parts of earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here.  
Observe here, 1. The Request which the Pharisees make to Christ; Master, we would see a Sign from thee. But had not Christ shown them signs enough already? What, were all the Miracles wrought in their sight, but convincing Signs that he was the true Messiah; but Infidelity mixed with Obstinacy, is never satisfied. Obs. 2. Our Saviour's Answer to the Pharisees Request; he tells them that they should have one Sign more, to wit, that of his Resurrection from the Dead: For as Ionas lay buried Three Days in the Whale's Belly, and was then wonderfully restored: So should (and did) our Saviour continue in the Grave part of Three Natural Days, and then rise again. Obs. 3. How CHRIST declares the Inexcusableness of their State, who would not be convinced by the former Miracles he had wrought, that he was the true Messiah; nor yet be brought to Believe in him by this last Sign or Miracle of his Resurrection. The Ninivites shall condemn the Pharisees, They repent at the Preaching of Ionas; but these would not be convinced by the Preaching and Miracles of JESUS: The Queen of Sheba also, who came from the South to hear and admire the Wisdom of Solomon, shall rise up in Judgement, against those that reject CHRIST, who is the Wisdom of the Father; and the Doctrine delivered by him, which was the Power of God, and the Wisdom of God. Learn, That the Sins of Infidelity and Impenitency are exceedingly heightened, and their Gild aggravated, from the Means afforded by God to bring a People to Faith and Obedience. The Sin of the Pharisees in Rejecting Christ's Miracles and Ministry, was by far greater than that of the Ninevites; had they rejected Ionas his Message and Ministry, sent by God amongst them.  
43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out, and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.  
The Design and Scope of this Parable, is to show that the Pharisees by rejecting the Gospel, and refusing to Believe in Christ, were in a sevenfold worse Condition, than if the Gospel had never been Preached to them, and a Saviour had never came among them; because by our Saviour's Ministry Satan was in some sort cast out: But for rejecting Christ and his Grace, Satan had got a sevenfold stronger Possession of them now, than before. From this Parable, Learn, 1. That Satan is an Unclean Spirit; he has lost his Original Purity, his Holy Nature, in which he was created; and is become universally filthy in himself; no Means being allowed him by God, for the purging of his filthy and unclean Nature. Nay he is a perfect Enemy to Purity and Holiness, maligning all that love it, and would promote it. 2. That Satan is a restless and unquiet Spirit; being cast out of Heaven, he can rest no where; when he is either gone out of a Man through Policy, or cast out of a Man by Power, he has no Content or Satisfaction, till he returns into a filthy Heart, where he delights to be as the Swine in miry places. 3. That wicked and profane Sinners have this unclean Spirit dwelling in them; their Hearts are Satan's House and Habitation; and the Lusts of Pride and Unbelief, Malice and Revenge, Envy and Hypocrisy, these are the Garnishing of Satan's House. Man's Heart was God's House by Creation, 'tis now Satan's by Usurpation, and Judiciary Tradition. 4. That Satan by the Preaching of the Gospel may seem to go out of Persons, and they become sober and civilised; yet may he return to his old Habitation, And the last end of that Man may be worse than the beginning.  
46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49 And he stretched forth his hand towards his disciples, and said, Behold my mother, and my brethren. 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.  
Observe here, 1. The Verity of Christ's Humane Nature; he had Affinity and Consanguinity with Men, Persons near in Blood to him, called his Brethren, that is, his Cosin-Germans. 2. That the Holy Virgin herself was not wholly free from Failings and Infirmities; for here she does untimely and unseasonably interrupt our Saviour, when Preaching to the People, and employed about his Father's Business. 3. That Christ did not neglect his Holy Mother, nor disregard his near Relations; but shown, that he preferred his Father's Service before them. 4. Learn, How dear Believers are to Jesus Christ; he prefers his Spiritual Kindred, before his Natural. Alliance in Faith, and Spiritual Relation to Christ, is much nearer and dearer than Alliance by Blood: To bear Christ in the Heart, is much better than to bear him in the Womb. Blessed be God, this greatest Privilege is not denied to us even now: Tho', see Christ we cannot, 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, and Service, he is, or may be, Ours. Verily, Spiritual Regeneration brings Men into a more Honourable Relation to Christ, than Natural Generation ever did. Whosoever shall do the Will of my Father, he is my Brother, Sister, and Mother.   

CHAP. XIII.  
1 THE same day went Jesus out of the house, and sat by the seaside. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat, and the whole multitude stood on the shore. 3 And he spoke many things unto them in parables, saying,—  
The foregoing Chapter gave us an Account of an Awakening Sermon preached by our Saviour to the Pharisees. In this Chapter we are acquainted with the Continuance of his Preaching to the Multitude: Where three things are Observable, 1. Our Lord's Assiduity and unwearied Diligence in Preaching of the Gospel; for this Sermon was made the same Day with that in the former Chapter, Verse. 1. The same Day went Jesus out, and sat by the Seaside. A good Pattern for the Preachers of the Gospel to follow. How ashamed may we be to Preach Once a Week, when our Lord Preached Twice a Day. Obs. 2. The Place our Lord Preached in, a Ship; not that he declined the Temple or the Synagogue, when he had the 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. The Manner of our Lord's Preaching; it was by Parables and Similitudes: Which was an Ancient Way of Instruction among the Jews, and a very Convincing Way; working upon men's Minds, Memories, and Affections; 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 Employments; some of whom being Husbandmen, he resembles his Doctrine to Seed sown in the Field: For thus he speaks:  
— 3 Behold, a sour went forth to sow. 4 And when he sowed, some seeds fell by the wayside, and the fowls came, and devoured them up. 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched, and because they had not root, they withered away. 7 And some fell among thorns: and the thorns sprung up and choked them. 8 But other fell into good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold. 9 Who hath ears to hear, let him hear.  
The Scope of this Parable is, to show that there are Four several Sorts of Hearers of the Word, but One Sort only that Hear to a Saving Advantage: And to show us the Cause of the different Success of the Word Preached. Here Observe, 1. The Sour, Christ and his Apostles; he, the prime and principal Sower; they, the secondary and subordinate Seedsmen. Christ sows his own Field, his Ministers sow his Field; he sows his own Seed, they sow his Seed. woe unto us, if we sow our own Seed, and not Christ's. Obs. 2. The Seed sown, the Word of God. Fabulous Legends, and Unwritten Traditions, which the Seeds-Men of the Church of Rome sow, these are not Seed, but Chaff; or, their own Seed, not Christ's. Our Lord's Field must be sown with his own Seed, not with mixed Grain. Learn, 1. That the Word of God preached is like Seed sown in the Furrows of the Field. As Seed has a Fructifying Virtue in it, by which it increases, and brings forth more of it's own kind; so has the Word of God a Quickening Power, to regenerate and make alive dead Souls. Learn, 2. That the Seed of the Word where it is most plentifully sown, is not alike Fruitful. As Seed doth not thrive in all Ground alike, so neither doth the Word fructify alike in the Hearts of Men: There is a Difference both from the Nature of the Soil, and from the Influence of the Spirit. Learn, 3. That the Cause of the Word's Unfruitfulness, is very different, and not the same in all: In some, 'tis the Policy of Satan, that Bird of Prey, which follows God's Plough, steals away the Precious Seed; in others, 'tis a hard Heart of Unbelief; in others, the Cares of the World, like Thorns, choke the Word, overgrow the Good Seed, draw away the Moisture of the Earth, and the Heart of the Soil, and hinders the Influences of the Sun. The far greater part of Hearers are fruitless and unprofitable Hearers, Learn, 4. That the best Ground doth not bring forth Fruit alike; some good Ground brings forth more, and some less; Some thirty, some sixty, and some an hundred fold. In like manner, a Person may be a profitable Hearer of the Word, altho' he doth not bring forth so great a Proportion of Fruit as others, provided he brings forth as much as he can.  
10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.  
Here we have the Disciples Question, and our Saviour's Answer. Their Question is, Why speakest thou to the People in Parables, which they do not understand? They cannot see the Soul of thy Meaning, through the Body of thy Parables. Christ answers, To you my Disciples, and such as you are, who love the Truth, and desire to obey it, the Spirit gives you an Affective, Operative, and Experimental Knowledge, not barely to know these things, but to believe them, and feel the Power of them, in and upon your own Hearts: But the Generality of Hearers do satisfy and content themselves with a bare Notional Knowledge of what they hear; a Parable therefore is well enough for them. Learn, 1. That the Doctrines of the Gospel are Mysteries. 2. That it is a matchless and unvaluable Privilege, practically and savingly to understand and know Gospel-Mysteries. 3. That this Privilege all are not Sharers in, nor Partakers of, but only those to whom it is given: Unto you it is given to know the Mysteries of the Kingdom, but to them it is not given.  
12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away, even that he hath.  
That is, whosoever improves the Measures of Grace received, shall obtain farther Measures and Degrees of it: But from him that doth not improve what he has already received, shall be taken away, that which to himself or others, he seemeth to have; his Common Gifts, and Moral Endowments. Learn, That where there are Beginnings of True Grace, and a right and wise Improvement of it, God will make rich Additions of more Grace to the present Stock which we have received.  
13 Therefore speak I to them in parables: because they seeing, see not: and hearing, they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, by hearing, ye shall hear, and shall not understand: and seeing ye shall see, and shall not perceive. 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.  
These Words of our Blessed Saviour, as I conceive, have a peculiar Reference and Relation to the Pharisees; who attended upon Christ's Ministry, not with an honest simplicity of Mind, to be instructed by it, but to carp and cavil at it. Our Saviour tells them, he had formerly spoken things very plainly and clearly to them, and also wrought Miracles before them, to convince them of the Divinity of his Person, and of the Verity of his Doctrine: But they would not believe, either his Person or his Doctrine to be from God; and therefore he would now speak to them in dark Parables, that they may be Judicially Blinded; they shut their Eyes against the clearest Light, and said they would not see; and now Christ closes their Eyes, and says, they shall not see. Learn hence, To acknowledge the Divine Justice, which speaks darkly to them that despise the Light: Such who see, and yet see not; they shall see the Shell, but not the Kernel; they shall hear the Parable, but not understand the Spiritual Sense and Meaning of it. When wilful Blindness of Mind is added to Natural Blindness, it is a just and righteous thing with God, to superadd Judicial Blindness, and to give them Obstinacy of Heart, His Curse unto them.  
16 But blessed are your eyes, for they see; and your ears, for they hear. 17 For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them.  
Here our Saviour pronounces such of his Disciples and Followers Blessed, who received the Truths of the Gospel so far, as they were already taught them; he assures them, that they shall receive farther Light, and fuller Measures of Spiritual Illumination: Blessed are your Eyes, for they see. Learn, That such as have received the least Measures of Spiritual Knowledge and Saving Illumination, and do improve it, they are in an happy and blessed Condition; for as they are capable of farther Measures of Divine Knowledge, so shall they be Partakers of them.  
18 Hear ye therefore the parable of the sour. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the wayside. 20 But he that received the seed into stony places, the same is he that heareth it, and anon with joy receiveth it: 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns, is he that heareth the word: and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty.  
As if our Lord had said, You my Disciples, who are not satisfied with a Sound of Words, I will explain to you the Sense and Signification of this Parable: The Scope of which is, to show the different Effects which the Word of God has upon men's Hearts, and the Reason of that Difference. The Seed is the Word, the Sower is the Preacher, the Soil is the Heart and Soul of Man. Now our Saviour assures us, that the Hearts of some Hearers are like Highway-Ground, in which the Seed is not covered with the Harrow of Meditation; others are like Stony-Ground, in which the Word has no Root, no Root in their Understandings, Memories, Conscience, Will, or Affections: But They are offended, either at the Depth and Profoundness of the Word, or at the Sanctity and Strictness of it, or at the Plainess and Simplicity of it. Again, some Hearers our Lord compares to Thorny-Ground. Thorns are Covetous Desires, which choke the good Seed, shadow the Blade when sprung up, keep off the Influences of the Sun, and draw away the Fatness of the Soil from the Seed. All these Effects have Thorns in and among the Seed: And the like Effects have Worldly Affections and Covetous Desires in the Heart of Man, rendering the Word unfruitful and unprofitable. But the good Christian hears the Word attentively, keeps it retentively, believes it steadfastly, applies it particularly, practices it universally, and brings forth Fruit with Patience and Perseverance; Fruit that will redound to his Account, in the Great Day of Account. Learn, 1. That no Hearers are in Christ's Account Good Hearers of the Word, but such as bring forth the Fruits of an holy, humble, and peaceable Conversation. 2. That a Person may be a good Hearer of the Word, if he brings forth the best Fruit he can, tho' it be not in so great a Proportion as others do: As some Ground brings forth Thirty, some Sixty, and some an Hundred-fold; In like manner do all the sincere Hearers of the Word; they all bring forth Fruit, tho' not all alike; all in Sincerity and Reality, tho' not all to the same Degree, and none to Perfection.  
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, than appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.  
The Design and Scope of this Parable is, to show that there is no Expectation of Universal Purity in the Church of God in this Life; but as the Tares and the Wheat grow together in the same Field, so Hypocrites and Sincere Christians are, and will be intermixed in the same Church, and can hardly be discerned one from the other. St. Jerom observes, that in the Eastern Countries, the Tares and the Wheat were so like one another whilst they were in the Blade, that there was no knowing them asunder. Learn, 1. That in the Outward and Visible Church there ever has been, and will be a Mixture of Good and Bad, of Saints and Sinners, of Hypocrites and Sincere Christians, until the Day of Judgement. 2. That in that Day, Christ will make a thoro ' and a perfect Separation, and divide the Tares from the Wheat; that is, the Righteous from the Wicked. 3. That in the mean Time none ought to be so offended at this Mixture in the Church, as to separate from Church-Communion on that Account: until the Harvest it is not to be expected, that the Tares and the Wheat should be perfectly separated. Yet Observe, 4. That tho' the Tares are forbidden to be plucked up, when fown, yet it is the Church's Duty, all she can, to hinder their ●owing. Tho' we must not roo● the Wicked up, yet we must prevent the rooting of Wickedness all we can. Our Saviour that forbade to pluck up the Tares, did not forbid to hinder their Sowing.  
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustardseed, which a man took and sowed in his field. 32 Which indeed is the least of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree: so that the birds of the air come and lodge in the branches thereof. 33 Another parable spoke he unto them, the kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 34 All these things spoke Jesus unto the multitude in parables, and without a parable spoke he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world.  
Our Saviour's Design in this Parable is, to show, how the Gospel from small and little, from unlikely and contemptible Beginnings, should spread and increase, fructify and grow up; Like as Mustard-see, one of the smallest of Grains, grows up to a considerable tallness; and as a little Leaven turns a great Heap of Meal into its own Nature; so the Gospel should spread and increase, Nations and Countries becoming Christian. Learn, That how small Beginnings soever the Gospel had in its first Plantation, yet by the Fructifying Blessing of God, it has had, and shall have a wonderful Increase.  
36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed, is the Son of man: 38 The field is the world: the good seed are the children of the kingdom: but the tares are the children of the wicked one: 39 The enemy that sowed them, is the devil: the harvest is the end of the world: and the reapers are the angels. 40 As therefore the tares are gathered and burnt in the fire; so shall it be in the end of the world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun, in the king-of their Father. Who hath ears to hear, let him hear.  
The Parable of the Tares of the Field, Christ is pleased to explain to his Disciples after this manner. The Person Sowing Good Seed, was himself, the Son of Man; who first Planted the Gospel: The Field in which the Seed was sown, was the World; that is, the Church in the World: The Good Seed, called The Children of the Kingdom, are sincere Christians: The Tares, called The Children of the Wicked One; are profane Sinners, and unsound Hypocrites: The Enemy is the Devil, the Harvest is the End of the World, and the Angels are the Reapers. Learn, 1. That the Mixture of the Tares and the Wheat, of the Rghteous and the Wicked, must and shall remain in the Church unto the End of the World. 2. That in the End of the World, the Angels shall perform the Work of Separation, gathering the Righteous from among the Wicked; when every one's Harvest shall be according to his Fruit; The Righteous shining in the Kingdom of their Father, the Wicked cast into a Furnace of Fire.  
44 Again, the kingdom of heaven is like unto treasure hid in a field: the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: 46 Who when he had found one pearl of great price, he went and sold all that he had, and bought it.  
By the Treasure hid in the Field, and the Pearl of great Price, are understood, the Grace of the Gospel, and the Way to Life and Salvation, therein discovered: He that is throughly convinced of the Worth and Excellency of Grace, will part with all that he has to purchase and obtain them. Learn, That the Sinner who will have Interest in Christ, and a Part in Gospel-Grace, must part with all that he has to purchase and obtain them: Not part with his Goods and Lands, with his Wife and Children; for these are none of his own, but lent him by God for his use. His Sins are his own, and nothing else; these must be sold, not pawned: He that will have part in Christ, must part with all his Sins, and that for ever.  
47 Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind. 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just; 50 And shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth.  
The Design and Scope of this Parable also, is to set forth the State of the Gospel-Church, which is like a Floor, where Chaff is mixed with Wheat; a Field, where Tares are mixed with good Corn; a Net, where bad Fishes are involved with the good. As the Wheat must not be removed out of the Floor, before the time of Winnowing; nor the Tares gathered out of the Field, before the time of Reaping; nor the good Fishes break through the Net to get from the bad, before the time of Separation: So must not Christians forsake a Church's Communion, because of the present Mixture of Good and Bad in the Church. For a mixed Communion in the Church, and the good Christians communicating with the bad, doth neither defile the Ordinances of Christ, nor pollute those that sincerely join in them.  
51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.  
Obs. here, 1. The Title, which our Saviour puts upon Gospel-Ministers, they are Houshold-Stewards. 2. He points out the Office of those Stewards; and that is, to provide for the Household, both with Plenty and Variety. He must bring forth out of his Treasure, in Plenty; and Things new and old, for their Variety. There are two Essential Qualifications in a Steward, Faithfulness and Prudence: He must be honest and faithful, in bringing out of his own Treasure, not fewer; and he must be prudent, in bringing things new, as well as old; not new Truths, but old Truths in a new Dress; lest the Household by always feeding upon the same Dish, do nauseate it, instead of being nourished by it.  
53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? whence then hath this man all these things? 57 And they were offended in him.—  
Obs. here, 1. Christ's tender and compassionate Regard to his own Countrymen, the People of Galilee and Nazareth; he Preached to them, in their Synagogues. 2. The Effect which his Doctrine had upon them; They were Astonished at it, but not Converted by it; they Admire, but did not Believe. 3. The Cause of their rejecting Christ's Ministry, was the Meaness of his Person, the Contemptibleness of his outward Condition, the Poverty of his Relations. Is not this the Carpenter's Son? Mark 6.3. He is called the Carpenter: Whence the Fathers concluded, that our Saviour during the time of his obscure Privacy, wrought upon Joseph's, his reputed Father's Trade; and Justin Martyr says, he made Ploughs and Yokes. Sure we are, our Lord spent no Time in Idleness, tho' we are not certain how he employed his Time before he entered his Public Ministry. 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 Saviour. Is not this the Son of the Carpenter? 2. That it is no Impediment to, nor Hindrance of our Faith, that we never saw Christ's Person in the Flesh, nor knew his Parentage and Education; for here are his own Countrymen, who daily saw his Person, heard his Doctrine, and were Witnesses of his Holy Conversation; yet instead of believing in him, were offended at him.  
57— But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.  
Our Saviour tells them, he doth not wonder that so few of his own Countrymen, to whom he had been so familiarly known, did despise his Person, and reject his Doctrine; for a Prophet generally has least Esteem, where he has been brought up; because perhaps the Follies of his Childhood, and Indecencies of his Youth, are remembered and reported to his Disparagement. Learn, 1. That there is a real Tribute of Honour due, and payable to every Prophet, or Faithful Minister of Jesus Christ. 2. That the Ministers of Christ for the most part, have lest Honour from their own Countrymen, to whom they are best known.  
58 And he did not many mighty works there, because of their unbelief.  
Christ was unable, because they were unwilling; his Impotency was occasioned by their Infidelity; he did not, because he would not: And that he would not, proceeded from a Defect in their Faith, not from any Deficiency in Christ's Power: Their Unbelief bound his Hands, and hindered the Execution of his Power.   

CHAP. XIV.  
The former part of this Chapter gives us an Account of the Death of John the Baptist, together with the Occasion of it; which was his plain and faithful Reproving of Herod for the uncleaness he lived in.  
1 AT that time Herod the tetrarch heard of the fame of Jesus; 2 And said unto his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works do show forth themselves in him.  
Obs. here, 1. How strange it was, that Herod should not hear of the Fame of Jesus till now; all the Country and adjoining Regions had rung of his Fame, only Herod's Court hears nothing. Miserable is that Greatness, which keeps Princes from the Knowledge of Jesus Christ. How Plain is it from hence, that our Saviour came not at Court, he once sent indeed a Message to that Fox (Herod,) whose Den he would not approach. Teaching us by his Example, not to affect, but to avoid outward Pomp and Glory. The Courts of Princes are too often a very bad Air for Piety and Religion to thrive in. Obs. 2. The Misconstruction of Herod, when he heard of our Saviour's Fame: This (says he) is John the Baptist, whom I Beheaded. His Conscience told him, he had offered an unjust Violence to an Innocent Man; and now he is afraid that he is come again to be revenged on him for his Head. A Wicked Man needs no worse Tormenter than his own Mind. Oh the Terrors and Tortures of a Guilty Conscience! How great are the Anxiety of Gild, and the Fears of Divine Displeasure, than which nothing is more stinging, and perpetually tormenting!  
3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet.  
Observe here, 1. The Person, that put the Holy Baptist to Death; 'twas Herod, 'twas Herod the King, 'twas Herod that invited John to Preach at Court, and heard him gladly. 1. It was Herod Antipas, Son to that Herod who sought Christ's Life, Matth. 2. Cruelty runs in a Blood. Herod the Murderer of John who was the Forerunner of Christ, descended from that Herod who would have murdered Christ himself. 2. 'Twas Herod the King. Sad! That Princes who should always be Nursing-fathers' to, should at any time be the Bloody Butchers of the Prophets of God. 3. 'Twas Herod that heard John gladly: John took the Ear and the Heart of Herod, and Herod binds the Hands and Feet of John. Oh how inconstant is a Carnal Heart to good Resolutions! The Word has ofttimes an Awakening Influence, where it doth not leave an Abiding Impression upon the Minds of Men. Obs. 2. The Cause of the Baptist's Death; it was for telling a King of his Crime. Herod cut off that Head, whose Tongue was so bold to tell him of his Faults. The Persecution which the Prophets of God fall under, is usually for telling Great Men of their Sins: Men in Power are impatient of Reproof, and imagine that their Authority gives them a Licence to Transgress. Obs. 3. The plain Dealing of the Baptist in reproving Herod for his Crime; which in one Act, was Adultery, Incest, and Violence, Adultery, that that he took fewer Wife; Incest, that he took his Brother's Wife; Violence, that he took her in spite of her Husband. Therefore John doth not mince the Matter, and say, It is not Convenient; but, It is not Lawful for thee to have her; it was not the Crown and Sceptre of Herod that could daunt the Faithful Messenger of God. There aught to meet in God's Ministers, both Courage and Impartiality. Courage, in fearing no Faces; Impartiality, in sparing no Sins. For none are so great, but they are under the Authority and Command of the Law of God.  
6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath, to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry: nevertheless, for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel; and she brought it to her mother.  
Several Observables are here to be taken Notice of. 1. The Time of this Execrable Murder, it was upon Herod's Birthday. It was an Ancient Custom among the Eastern Kings, to Celebrate their Birth-Days; Pharaoh's Birthday was kept, Gen. 40. Herod's here; both with Blood: Yet these Personal Stains do not make the Practice unlawful. When we solemnize our Birthday, with Thankfulness to our Creator and Preserver, for Life and Being, for Protection and Preservation to that Moment; and recommend ourselves to the Care of his good Providence for the Remainder of our Days: This is an Act of Piety and Religion. But Herod's Birthday was kept with Revelling and Feasting, with Music and Dancing: Not that Dancing, which in itself is a set, regular, harmonious Motion of the Body, can be unlawful; any more than Walking or Running: Although Circumstances may make it sinful. But from this disorderly Banquet on Herod's Birthday, we Learn, That Great Men's Feasts and Frolicks are too often a Season of much Sin. Obs. 2. The Instigator and Promoter of the Holy Baptist's Death. Herodias and her Daughter: That Good Man falls a Sacrifice to the Fury and Malice, to the Pride and Scorn of a Lustful Woman; for being a Rub in the Way of her Licentious Adultery. Resolute Sinners, who are mad upon their Lusts, run furiously upon their Gainsayers, tho' they be the Prophets of God themselves; and resolve to bear down all Opposition they meet with in the Gratification of their Unlawful Desires. Obs. 3. With what Reluctancy Herod consented to this Villainy; The King was sorry. Wicked Men ofttimes sin with a troubled and disturbed Conscience; they have a mighty Struggle with themselves, before they commit their Sins; But at last, their Lusts get Mastery over their Consciences. So did Herod's here: For, 4. Notwithstanding his Sorrow, he commands the Fact: He sent and Beheaded John in the Prison: And a threefold Cord tied him to this Performance. 1. The Conscience of his Oath. See his Hypocrisy; he made Conscience of a rash Oath, that made no Scruple of real Murder. 2. Respect to his Reputation: Them that sat with him, heard him promise, and will be Witnesses of his Levity, if he do not perform. Insisting upon Punctilios of Honour, has hazarded the Loss of Millions of Souls. 3. A Loathness to discontent Herodias and her Daughter. Oh vain and foolish Hypocrite, who dreaded the displeasing of a wanton Mistress, before the offending of God and Conscience. Obs. 5. These wicked Women not only require the Baptist to be Beheaded, but that his Head be brought in a Charger to them. What a Dish was here, to be served up at a Prince's Table on his Birthday? A dead Man's Head swimming in Blood! How prodigiously insatiable is Cruelty and Revenge! Herodias did not think herself safe, till John was dead: She could not think him dead, till his Head was off; she could not think his Head off, till she had it in her Hand. Revenge never thinks it has made sure enough. Oh how cruel is a wicked Heart, that could take Pleasure in a Spectacle of so much Horror! How was that Holy Head tossed by impure and filthy Hands: That true and faithful Tongue, those sacred Lips, those pure Eyes, those mortified Cheeks, are now insultingly handled by an Incestuous Harlot, and made a Scorn to the drunken Eyes of Herod's Guests. From the whole, Learn, 1. That neither the Holiest of Prophets, nor the Best of Men, are more secure from Violence, than from Natural Death. He that was Sanctified in the Womb, Conceived and Born with so much Miracle, Lived with so much Reverence, and Observation; is now at Midnight obscurely Murdered in a close Prison. Learn, 2. That it is as true a Martyrdom, to Suffer for Duty, as for Faith: He Dies as truly a Martyr, that Dies for doing his Duty, as he that Dies for professing his Faith, and bearing Witness to the Truth.  
12 And his disciples came, and took up the body and buried it, and went and told Jesus. 13 When Jesus heard of it, he departed thence by ship into a desert place, apart: and when the people had heard thereof, they followed him on foot out of the cities.  
The Disciples of John hearing that their Holy Master was thus basely and barbarously Murdered, took up his dead Body and buried it. Whence we Learn, That the Faithful Servants of God are not ashamed of the Sufferings of the Saints, but will testify their respect unto them both living and dead. Observe farther, How our Blessed Saviour upon the notice of John's Death, flies into the Desert for the Preservation of his own Life. Jesus knew that his Hour was not yet come, and therefore he keeps out of Herod's way. It is no Cowardice to fly from Persecutors, when Christ our Captain both practices it himself, and directs us to it, saying, When they persecute you in one City, flee, etc.  
14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.  
Observe here, With what Condolency and tender Sympathy the compassionate Jesus exercised Acts of Mercy and Compassion, towards the Miserable and Distressed. He was moved with Compassion; that is, touched with an inward Sense and Feeling of their Sorrow; And healed their Sick. Those that came to Christ for Healing, found Three Advantages of Cure, above the Power and Performance of any Earthly Physician; to wit, Certainty, Bounty, and Ease. Certainty, in that all Comers were infallibly cured: Bounty, in that they were freely cured, without Charge: And Ease, in that they were cured without Pain.  
15 And when it was evening his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.  
Note here, 1. The Disciples Pity towards the Multitude, that had long attended upon Christ's Ministry in the Desert; they presuming the People hungry, having fasted all the Day, request our Saviour to dismiss them, that they may procure some Bodily Refreshment. Learn thence, That it well becomes the Ministers of Christ to respect the Bodily Necessities, as well as to regard the Spiritual Wants of their People. As the Bodily Father must take Care of the Soul of his Child, so must the Spiritual Father have respect to the Bodily Necessities of his Children. Obs. 2. The Motion which the Disciples make on the behalf of the Multitude: Send them away, that they may buy Victuals. Here was a strong Charity, but a weak Faith. A strong Charity, in that they desire the People's Relief; but a weak Faith, in that they suppose they could not otherwise be relieved, but by sending them away to buy Victuals: Forgetting that Christ who had Healed the Multitude miraculously, could as easily Feed them miraculously, if he pleased: All things being equally easy to Omnipotency.  
16 But Jesus said unto them, They need not departed, give ye them to eat.  
Obs. here, 1. Our Saviour's strange Answer to the Disciples Motion; They need not departed, says Christ. Need not? Why, the People must either feed or famish? Victuals they must have, and this being a desert Place, there was none to be had. Surely then there was need enough. But, 2. Christ's Command was more strange than his Assertion; Give ye them to eat. Alas! Poor Disciples! They had nothing for themselves to eat, how then should they give the Multitude to eat? When Christ requires of us, what of ourselves we are unable to perform, it is to show us our Impotency and Weakness, and to provoke us to look up to him, That worketh all our Works, in us and for us.  
17 And they say unto him, We have here but five loaves, and two fishes.  
Note here, What a poor and slender Provision the Lord of the whole Earth has for his Household and Family; Five Loaves, and those Barley; two Fishes, and they small: Teaching us, That these Bodies of ours must be fed, but not pampered. Our Belly must not be our Master, much less our God. We Read but twice that Christ made any Entertainments, and both times his Guests were fed with Loaves and Fishes, plain Fare and homely Diet. The end of Food is to sustain Nature, we stifle it with a Gluttonous variety: Meat was ordained for the Belly, the Belly for the Body, the Body for the Soul, and the Soul for God. Obs. farther, As the quality of this Victuals was plain and course, so the quantity of it was small and little; Five Loaves and two Fishes. Well might the Disciples say, what are these among so many? The Eye of Sense and Reason sees an impossibility of those Effects which Faith can easily apprehend, and Divine Power more easily produce.  
18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed and broke, and gave the loaves to his disciples, and the disciples to the multitude.  
Obs. 1. How the Master of the Feast Marshals his Guests, he commands them all to sit down: None of them Reply, sit down, but to what? Here are the Mouths, but where is the Meat? We can soon be set, but whence shall we be served? Nothing of this; but they obey and expect. Oh how easy is it to trust God, and rely upon Providence, when there is Corn in the Barn, and Bread in the Cupboard; but when our Stores are all empty, and nothing is before us, then to depend upon an invisible Bounty, is a true and noble Act of Faith. Obs. 2. The Actions performed by our Blessed Saviour. He Blessed, and Broke, and gave the Loaves to his Disciples, and they to the multitude. 1. He Blessed, Teaching us by his Example in all our Wants to look up to Heaven for a Supply; to wait upon God for his Blessing, and not to sit down to our Food as a Beast to his Forage. 2. He broke the Loaves. He could have multiplied them whole, why would he rather do it in the breaking? Perhaps to teach us that we are to expect his Blessing in the Distribution, rather than in the Reservation of what he gives us. Scattering is the way to Increasing: Not Grain hoarded up in the Granary, but scattered in the Furrows of the Field, yields increase. Liberality is the way to Riches, and Penuriousness the Road to Poverty. 3. Christ gave the Bread thus broken to his Disciple, that they might distribute it to the Multitude. But why did not our Lord distribute it with his own Hand, but by the Hands of his Disciples? Doubtless to win respect to his Disciples from the People. The same course doth our Lord take in spiritual distributions. He that could feed the World by his immediate H●nd, chooses rather by the Hands of his Ministers to the divide the Bread of Life to all Hearers.  
20 And they did all eat, and were filled: and they took up of the fragments that remained, twelve baskets full. 21. And they that had eaten were about five thousand men, besides Women and children.  
They did all Eat, not a Crumb or a Bit, but to Satiety and Fullness; They did Eat and were filled, yet twelve Baskets remained: More is left than was at first set on. So many Bellies, and yet so many Baskets filled. The Miracle was doubled by an Act of boundless Omnipotency. It is hard to say which was the greater Miracle, the miraculous Eating, or the miraculous Leaving. If we consider what they Eat, we may justly wonder that they left any thing; if what they Left, that they Eat any thing. Observe farther, These Fragments, though of Barley-Bread and Fish-bones, must not be lost; but by our Saviour's Command gathered up. The Liberal Housekeeper of the World will not allow the loss of his Orts. Oh how fearful then will the account of those be, who have large and plentiful Estates to answer for as lost, being spent upon their Lusts in Riot and Excess!  
22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.  
Jesus constrained them, that is, he commanded them to go away before him: No doubt they were very loath to leave him, and to go without him; both out of the Love which they bear to him, and themselves. Such as have once tasted the sweetness of Christ, are hardly drawn away from him; however, as desirous as the Disciples were to stay with Christ, yet at his word of command, they depart from him: Where Christ has a Will to command, his Disciples and Followers must have a Will to obey.  
23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.  
Observe here, 1. Christ dismisses the Multitude, and then retires to pray; Teaching us by his Example, when we have to do with God, to dismiss the multitude of our Affairs and Employments, of our Cares and Thoughts. O how unseemly is it to have our Tongues talking to God, and our Thoughts taken up with the World. Obs. 2. The place Christ retires to for Prayer; a Solitary Mountain; not so much for his own need, for he could be alone when he was in Company; but to teach us, that when we Address ourselves to God in Duty, we are to take all the Helps, Furtherances and Advantages we can for the doing of it. When we converse with God in Duty, O how good is it, to get upon a Mountain, to get our Hearts up above the World, above worldly Employments, and worldly Cogitations. Obs. 3. The occasion of Christ's Prayer: He had sent the Disciples to Sea, he foresaw the Storm arising, and now he gets into a Mountain to Pray for them, that their Faith might not fail them when their Troubles were upon them. Learn hence, That it is the singular Comfort of the Church of God, that in all her Difficulties and Distresses, Christ is interceding for her; when she is on the Sea conflicting with the Waves, Christ is upon the Mountain praying for her Preservation.  
24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.  
Note here, The great danger the Disciples were in, and the great difficulties they had to encounter with; they were in the midst of the Sea, they were tossed with the Waves, the Wind was contrary, and Christ was absent. The Wisdom of God often suffers his Church to be tossed upon the Waves of Affliction and Persecution, but it shall not be swallowed up by them: Often is this Ark of the Church upon the Waters; seldom off them; but never drowned.  
25 And in the fourth watch of the night, Jesus went unto them walking on the sea.  
Christ having seen the distress of his Disciples on the Shore, he hastens to them on the Sea. It was not a Stormy and Tempestuous Sea that could separate betwixt him and them: He that waded through a Sea of Blood, and through a Sea of Wrath to Save his People, will walk upon a Sea of Water to Succour and Relieve them. But, Observe, The time when Christ came to help them, not till the fourth Watch, a little before the Morning. They had been many Hours upon the Waters conflicting with the Waves, with their Fears and Dangers. God oft times lengthens out the Troubles of his Children before he delivers them, but when they are come to an Extremity, that is the season of his Succours. As God suffers his Church to be brought into extremities before he help her. So he will help her in extremity. In the Fourth Watch Jesus came, etc.  
26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.  
See how the Disciples take their Deliverer to be a Destroyer: Their Fears were highest when their Deliverer and Deliverance were nearest. God may be coming with Salvation and Deliverance for his Church, when she for the present cannot discern him.  
27 But straightway Jesus spoke unto them, saying, Be of good cheer: It is I, be not afraid.  
Observe, When the Disciples were in the saddest Condition, how one word from Christ revives them; it is a sufficient support in all our Afflictions, to hear Christ's Voice speaking to us, and to enjoy his favourable Presence with us. Say but, Oh Saviour, (it is I) and then let Evils do their worst: That one word (it is I) is enough to lay all Storms, and to calm all Tempests.  
28 And Peter answered him, and said, Lord, if it be thou, bid me come unto thee on the water. 29 And he said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. 30 But when he saw the wind boisterous, he was afraid: and beginning to sink, he cried, saying, Lord, save me.  
Observe here, 1. The mixture of Peter's Faith and Distrust: It was Faith that said, Master; it was Distrust that said, If it be thou: It was Faith that said, Bid me come to thee: It was Faith that enabled him to step down on the Watery Pavement: It was Faith that said, Lord, save me: But it was Distrust that upon the sight of a mighty Wind, Feared: It was Distrust that made him Sink. Oh the imperfect composition of Faith and Fear in the best of Saints here on Earth! Sincerity of Grace is found with the Saints on Earth: Perfection of Grace with the Saints in Heaven: Here the Saints look forth Fair as the Moon; which has some Spots in her greatest Beauty: Hereafter they shall be Clear as the Sun, whose Face is all Bright and Glorious. Obs. 2. That whilst Peter Believes, the Sea is as firm as Brass under him; when he gins to Fear, than he gins to Sink. Two Hands upheld Peter, the Hand of Christ's Power, and the Hand of his own Faith. The Hand of Christ's Power laid hold on Peter, and the Hand of Peter's Faith laid hold on the Power of Christ. If we let go our hold on Christ, we Sink; if he let's go his hold on us, we drown. Now Peter Answered his Name Cephas, and Sunk like a Stone.  
31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship, came and worshipped him, saying, Of a truth, thou art the Son of God.  
Obs. here, 1. The Mercy of Christ is no sooner sought but found: Immediately Jesus put forth his Hand and caught him. Oh with what speed, and with what Assurance should we flee to that Sovereign Bounty, from whence never any Suitor was sent away empty. Obs. 2. Though Christ gave Peter his Hand, yet with his Hand he gave him a Check: O thou of little Faith, why didst thou doubt? Though Christ likes Believing, yet he dislikes Doubting. A Person may be truly Believing, who nevertheless is sometimes Doubting; but his Doubting eclipses the Beauty of his Believing.  
34 And when they were gone over, they came into the land of Genesaret. 35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased. 36 And besought him that they might only touch the hem of his garment: and as many as touched, were made perfectly whole.  
Obs. 1. Our Saviour's unwearied Diligence, in going about to do good: He no sooner landeth, but goeth to Genesaret and healeth their Sick. 2. The People's Charity to their Sick Neighbours in sending abroad to let all the Country know that Christ the great Physician was come amongst them. 3. Obs. Where lay the Healing Virtue: Not in their Finger, but in their Faith; or rather in Christ, whom their Faith apprehended.   

CHAP. XV.  
1 THen came to Jesus Scribes and Pharisees, which were of Jerusalem, saying, 2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.  
The former part of this Chapter acquaints us with a great Contest between our Saviour and the Pharisees about their Traditions and old Customs, which they valued more than the Commandments of God: They accused the Disciples for Eating Bread with unwashed Hands, which though it were in itself but a Decent Custom, the Pharisees made it a Religious Rite; for which reason, our Saviour and his Disciples would not observe it. Whence we learn, That what is in itself, and may without offence be done as a Civil Custom, aught to be discountenanced and opposed when Men require it of us as a Religious Act.  
3 But he answered and said unto them, Why do you also transgress the Commandment of God by your tradition? 4 For God commanded, saying, Honour thy father and mother: and, he that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift by whatsoever thou mightest be profited by me, 6 And honour not his father, or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.  
Observe here, 1. The heavy Charge which our Saviour brings in against the Pharisees; namely, For violating an Express Command of God, and preferring their own Traditions before it: You make void the Comandments of God by your Traditions. Obs. 2. The Command which our Saviour instances in, as violated by them, it is the Fifth Commandment, which requires Children to Relieve their Parents in their Necessity. Now though the Pharisees did not deny this in plain Terms, yet they made an Exception from it, which if Children had a mind, rendered it void and useless. For the Pharisees taught, that in case any would give a Gift to the Temple, which Gift they called Corban, and of which they themselves had a great share; that then Children were discharged from making any fu●●er Provision for their Poor, Aged or Impotent Parents: And might say unto them after this manner, That which thou askest for thy Supply, is given to God, and therefore I cannot Relieve thee. So that Covetous and Graceless Children looked upon it as the most frugal way, once for all, to Fine to the Temple, rather than pay the constant Rent of daily Relief to their poor Parents. Learn, That no Duty, Gift or Offering to God is accepted, where the Duty of Charity is neglected. It is more acceptable to God to refresh the Bowels of his Saints, who are the Living Temples of the Holy Ghost, than to adorn material Temples with Gold and Silver.  
7 Ye hypocrites, well did Esaias prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me me with their lips: but their heart is far from me. 9 But in vain they do worship me, teaching for doctrine the commandments of Men.  
Our Saviour reproves the Hypocritical Pharisees for these things, 1. That they preferred Humane Traditions before the Divine Precepts. 2. That by their Humane Traditions, they made void the Worship of God. It is God's undoubted Prerogative to prescribe all the parts of his own Worship; and whoever presumes to add thereunto, they worship him in vain. Our Saviour farther shows, that all this proceeded from the Insincerity of their Hearts: This People honoureth me with their Lips, but their Heart is far from me. Whence Learn, 1. That the removing of the Heart far from God in Worship, is a great Sin, and an high Degree of Hypocrisy. 2. That whatever Outward Show and Profession of Religion Men make, if their Hearts be not right with God; and what they do, proceeds not from an Inward Principle of Love and Obedience to God, they are under the Reign and Power of Hypocrisy. Ye Hypocrites, in vain do ye worship me.  
10 And he called the multitude, and said unto them, hear and understand. 11 Not that which goeth into the mouth defileth a man: but that which cometh out of the mouth, this defileth a man.  
Our Blessed Saviour leaving the Pharisees with some dislike, applies himself to the Multitude, and shows them the true Spring, and Original Fountain of all Spiritual Pollution and uncleaness: Namely, the Filthiness and Impurity of Man's Heart and Nature; which boiling in the Heart, the Scum runs out at the Mouth: Thereby informing the Multitude, That not that which is Eaten, but that which is Spoken, defiles a Man: Not the Meat eaten with the Mouth, but the Wickedness of the Heart vented by the Mouth, Pollutes a Person in God's Account.  
12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But he answered and said, Every plant which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.  
Obs. here, 1. How the Disciples wonder, that our Saviour did so little regard the Displeasure of the Pharisees; Knowest thou not, that the Pharisees were offended? Although nothing vexed the Pharisees more, than the Discovery of their False Doctrine before the Multitude, yet our Saviour did not stick to detect their Errors, and to declare the Truth; let the Effects of their Displeasure be what they would. Sinful Man-pleasing is fruitless and endless. Obs. 2. Our Lord's Answer; which shows a double Reason why he thus slighted the Offence taken by the Pharisees. 1. He compares the Pharisees Doctrine and Tradition to noisome Weeds in the Church; planted there, not by God, but themselves; and consequently shall certainly be rooted up. In Matters of Religion, if Men will act according to the Dictates of their own Fancies, and not walk by the Rule of God's Word, they may please themselves perhaps, but they can never please their Maker. Divine Institution is the only sure Rule of Religious Worship. 2. Christ compares the Pharisees themselves to blind Guides. They are blind Leaders of the Blind: Leaders and Followers, both blind, who will certainly and suddenly fall into the Ditch of Temporal and Eternal Destruction. Learn, 1. That Ignorant, Erroneous, and Unfaithful Ministers, are the heaviest Judgements that can befall a People. 2. That the following of such Teachers and blind Guides, will be no Excuse to a People another Day; much less free them from the Danger of Eternal Destruction.  
15 Then answered Peter, and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth, come forth from the heart, and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. 20 These are the things which defile a man: but to eat with unwashen hands, defileth not a man.  
The Disciples desiring the Interpretation of the foregoing Parable, our Saviour gives it them; but withal expostulates with them, that they did not understand a thing so obvious and plain; Are ye yet without Understanding? As if he had said, Have you sat thus long under my Ministerial Teaching, and enjoyed the Benefit of my Company and Conversation, And yet are no farther Proficients in Knowledge? Whence Learn, That our Lord expects a Proficiency in Knowledge from us, answerable to the Opportunities and Means of Knowledge enjoyed by us. Next, he gives them the Sense and Signification of the Parable; telling them, that it is out of a Sinful Heart, that all Sin proceeds: The Heart is the Cage of Nest which is full of these unclean Birds, and from whence they take their flight. Tho' the Occasions of Sin are from without, yet the Source and Original of Sin is from within. Learn, That the Heart of Man is the Sink and Seed-Plot of all Sin, and the Fountain of all Pollution; the Life could not be so bad, if the Heart were not worse: All the Irregularity of our Lives, flows from the Impurity of our Hearts and Natures.  
21 And Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And behold a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David, my daughter is grievously vexed with a devil.  
Observe here, The constant Employment of our Saviour, He went about doing Good, from Place to Place; in the Borders of Tyre and Sidon he finds a Faithful Woman of the Race of the Canaanites, who becomes an humble Supplicant to Christ, while the Jews neglected so great Salvation. Yea, she not only speaks, but cries unto him. Were we duly affected with our Spiritual Wants, we could speak to God in no other Language, than that of Cries and Tears; nothing but Cries can pierce Heaven. Obs. 2. Tho' all Israel could not Example the Faith of this Canaanite, yet was her Daughter tormented with a Devil. Learn, That neither Truth, nor Strength of Faith, can secure us either against Satan's inward Temptations, or outward Vexations; and consequently, the worst of Bodily Afflictions are no sufficient Proof of Divine Displeasure. Obs. 3. The Daughter did not come to Christ for herself, but the Mother for her. Perhaps the Child was not so sensible of its own Misery, but the good Mother feels both the Child's Sorrow and her own. True Goodness teaches us to appropriate the Afflictions of others to ourselves; it causes us to bear their Griefs, and to sympathise with them in their Sorrows.  
23 But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she crieth after us.  
Strange! That a miserable Supplicant should cry and sue, whilst the God of Mercy is speechless. What? Is the Fountain of Mercy dried up? Oh Saviour! We have oft sound Cause to wonder at thy Words, but never till now at thy Silence. Learn hence, That Christ doth sometimes delay to return an Answer to a well-qualified Prayer. Sometimes his People do not Pray enough earnestly; sometimes they Pray too earnestly, for some Outward and Temporal Mercy; sometimes the Mercy they Pray for is not good for them; or it may be, it is not yet good for them. Let us not then judge of God's Hearing Prayer, by his present Answer.  
24 But he answered and said, I am not sent, but unto the lost sheep of the house of Israel.  
Obs. When our Saviour doth Answer, he gives not one Word of Comfort, but rather a Repulse. Christ has ofttimes Love in his Heart to his People, when they can read none in his Countenance, nor gather it from his Discourse. Obs. The Answer itself. Christ says not, I am sent to the lost Sheep of the House of Adam; but, To the lost Sheep of the House of Israel. The Jews are compared unto Sheep, the Gentiles unto Dogs. Christ insinuates, that tho' she were a lost Sheep of Adam, yet not being one of the lost Sheep of Israel, he could do nothing for her.  
25 Then came she and worshipped him, saying, Lord, help me.  
Yet hath not this poor Woman done; Christ's former Silence, and his present Denial, cannot silence her: She Comes, she Worships, she Cries, Lord, help me. Oh what an undaunted Grace is the Grace of Faith! It has a strong Heart, and a bold Forehead, peremptory Denials cannot dismay it. This Woman will not despond, though her Prayer of Faith, from the Knees of Humility, succeed not.  
26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.  
Obs. here, The seeming Severity of Christ to this poor Woman; he calls her not a Woman, but a Dog; and as it were spurns her from his Feet, with an harsh Repulse. Did ever so severe a Word drop from those mild Lips? What shall we say? Is the Lamb of God turned Lion? That a Woman in Distress imploring Pity, yea, a good Woman, and an humble Suppliant, should be thus rated out of Christ's Presence for a Dog. Learn hence, That Christ puts the strongest Faith of his own Children upon the severest Trials: The Trial had never been so sharp, if her Faith had not been so strong. Usually, where God gives much Grace, he tries Grace much.  
27 And she saith, Truth, Lord; yet the dogs eat of the crumbs which fall from their master's table.  
Observe how her Humility grants all, her Patience overcomes all, she meekly desires to possess the Dog's place; not to crowd to the Table, but to creep under it, and to partake of the Crumbs of Mercy that fall from thence. Indeed she shown one of the best Qualities of a Dog, in keeping her Hold where she had once fastened; not letting go, or giving over, until she had gotten what she desired. Learn hence, That nothing is so pleasing unto Christ, as to see his People following him with Faith and Importunity, when he seems to withdraw from them.  
28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee, even as thou wilt. And her daughter was made whole from that very hour.  
The Disciples observing her Behaviour, might have been ready to say; O Woman, great is thy Patience, great is thy Humility: But says Christ, Great is thy FAITH; he sees the Root, we the Branches. Nothing but Faith could thus temper the Heart, thus strengthen the Soul, thus charm the Tongue. Oh powerful Grace of Faith, which Christ himself could no longer withstand, but cries out as a Person overcome by the prevalency of it; Oh Woman, great is thy Faith. Note, That no Grace ever goes away from Christ uncrowned: Tho' we may wait long for a Mercy, yet the Hand of Faith never knocked in vain at the Door of Heaven. Mercy is as surely ours, as if we had it, if we have but Faith and Patience to wait for it. This good Woman found it so, to her unspeakable Comfort: And the same shall we find, in the Exercise of the same Grace.  
29 And Jesus departed from thence, and came nigh unto the sea of Galilee, and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus feet, and he healed them: 31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.  
Obs. here, 1. The Charity. 2. The Faith of the Multitude; in bringing the Blind, the Deaf, and the Dumb to Christ: Their Charity, in lending Eyes to the Blind, and a Tongue to the Dumb; who could neither come to Christ themselves, nor speak for themselves. Every Man has a Tongue to Speak for himself, happy is he that has a Tongue to Pray and Intercede for others: This Charity did the People exercise here. Observe also, Their Faith; they laid the Lame and the Blind down at Jesus Feet, relying upon his Power, and believing his Willingness to Help and Heal them. Observe farther, The Effect of this Miracle upon the Multitude, it was Twofold. 1. They were struck with Admiration and Wonder, to see such Cures wrought as exceeded the Course of Nature, and the Power of Art. 2. They glorified the God of Israel. That is, they acknowledged it to be a wonderful Work of Power and Mercy wrought by that God whom Israel worshipped. Whence we Learn, That the Miraculous Works of Christ which he wrought before the Multitude, were obvious to their Senses; and did constrain the Beholders (if not blinded with Pharisaical Obstinacy) to acknowledge the Power of God communicated to Christ, and to praise him for it: The Multitude marvelled, and glorified God.  
32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34 And Jesus saith unto them, How many loaves have ye? and they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves, and the fishes, and gave thanks, and broke them, and gave to his disciples, and the disciples to the multitude.  
Here we have the Second Miracle of Christ's compassionate Feeding the Hungry Multitude. Chap. XIV. we read of 5000 fed with five Loaves and two Fishes; here Christ feeds 4000 with seven Loaves, and a few small Fishes. Where Observe, That Christ fed fewest, when he had most Provision; when he had Seven Loaves, he fed but 4000; when he had but five Loaves, he fed 5000. Thus the Wisdom and Power of Christ is glorified by him, as he pleases. The feeding of one Thousand with one Loaf, was as true a Miracle as the feeding seven Thousand. Our Saviour did put forth the Power of his Godhead in working Miracles, after what manner seemed best to his own Wisdom. Observe farther, A double Action performed by our Saviour. 1. He gave Thanks; that is, he prayed for a Blessing upon the Food: Teaching us our Duty, That if the Son of God did look up to Heaven, and Bless his Food, we should not sit down to our Food, as a Beast to his Fodder, without craving a Blessing upon it. The next Action was, He gave to his Disciples. But why did he distribute the Loaves by the Hand of his Disciples? Answ. Because the Disciples questioned through the weakness of their Faith, Whether such a Multitude as 4000 could be fed with so small a Provision as seven Loaves. Now our Saviour to convince them how easily he could do that thing which they adjudged impossible, he distributes the Bread by them; making use of their own Eyes and Hands, for their Conviction and Satisfaction. Thus Christ to shame the Unbelief of his Disciples, makes them not only Spectators, but Actors in that Work which they judged impossible to be effected.  
37 And they did all eat, and were filled: and they took up of the broken meat that was left, seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.  
They did all eat, not a Crumb or a Bit, but to Fullness and Satisfaction; yet Seven Baskets remain; answering the Number of the Loaves, as the Twelve Baskets in the former Miracle answered the Twelve Apostles: In both, more is left than was at first set on: It is hard to say, which was the greater Miracle, the Miraculous Eating, or Miraculous Leaving. If we consider what they eat, we may justly wonder that they left any thing: If what they left, that they eat any thing. Observe lastly, Christ would not have these Fragments lost, but gathered up; the Great Housekeeper of the World will not allow the Loss of his Orts. Oh how dreadful will the Account of those be, who have large and plentiful Estates to Answer for, as Lost, being spent upon their Lusts, in Riot and Excess!   

CHAP. XVI.  
1 THE Pharisees also with the Sadduces came, and tempting, desired him that he would show them a sign from heaven. 2 He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3 And in the morning, It will be foul weather to day, for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times? 4 A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Ionas. And he left them, and departed.  
Obs. here, 1. The Persons demanding of our Saviour a Sign, the Pharisees and Sadduces, Persons of contrary Opinions and Interests; yet both agree in Tempting and Opposing Christ. Learn thence, That Wicked Men, how opposite soever they are one to another, yet can agree together in Opposing Christ, and Undermining his Truth. Obs. 2. The Sign demanded, Show us a Sign from Heaven: As if they had said, Put us not off with such Earthly Signs as we have seen, in multiplying Loaves; but let us see a Miracle from Heaven; such as Moses and Elias wrought. This they desired, not so much for their Satisfaction, as out of Curiosity, nay, Wicked Treachery. Learn thence, That to demand a Sign, not to confirm our Faith, but to harden ourselves in our Unbelief, is a dangerous Tempting of Christ. Obs. 3. Our Saviour's Rejection of this Demand of the Pharisees to give them a Sign; Oh ye Hypocrites, says he, ye can discern the Face of the Sky, but ye cannot discern the Signs of the Times. As if he had said, Did not Malice and Obstinacy blind your Eyes, ye might as easily see and discern, that these are the Times of the Messiah, and that I am he, by the Miracles wrought by me; as you can make a Judgement of the Wether, by looking upon the Sky. Learn, That to pretend more Ignorance or Uncertainty in discerning the Signs of Gospel-Times, than the Signs of the Wether, is great Hypocrisy: Ye Hypocrites, ye can discern the Face of the Sky, but can ye not discern the Signs of the Times? Observe lastly, That our Saviour doth not condemn the Study of Nature, or making Observation of the State of the Wether, from the Face of the Sky. All that our Saviour blames was, that they were better skilled in the Signs of the Wether, than in the Signs of the Times. As God by Natural Signs gives us Warning of a Change in Natural Things; so by his Providential Dispensations he gives us Warning of a Change in Civil Things: He that is Wise, will Observe these Things; and by their Observation, Will come to Understand the Pleasure of the Lord.  
5 And when his disciples were come to the other side, they had forgotten to take bread. 6 Then said Jesus unto them, Take heed, and be ware of the leaven of the Pharisees, and of the Sadduces. 7 And they reasoned among themselves, saying, It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them; O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up? 11 How is it that ye do not understand, that I spoke it not to you concerning bread, that ye should beware of the leaven of the Pharisees, and of the Sadduces? 12 Then understood they how that he bade them not beware of the leaven of bread; but of the doctrine of the Pharisees, and of the Sadduces.  
Observe here, 1. How dull the Disciples of Christ were under Christ's own Teaching, and how apt to put a Carnal Sense upon his Words; they apprehended he had spoken to them of the Leaven of Bread, what he intended of the Leaven of the Pharisees Doctrine. Obs. 2. The smart and sharp Reproof which Christ gave his Disciples, for not understanding the Sense and Signification of what he spoke. The Lord Jesus Christ is much displeased with his own People, when he discerns Blindness and Ignorance in them, after more than ordinary Means of Knowledge enjoyed by them. How is it, that ye do not yet understand? Obs. 3. The Metaphor which Christ sets forth the corrupt Doctrine of the Pharisees by; he compares it to Leaven, partly for its Sowrness, and partly for its Diffusiveness. Leaven is a piece of sour Dough, that diffuses itself into the whole Mass or Lump of Bread with which it is mixed. From whence our Saviour intimates, that the Pharisees were a sour and proud sort of People; and their Doctrines, like themselves, poisonable and pernicious in their Consequences; the Contagion of which our Lord warns his Disciples to avoid and shun. Whence Learn, That Error is as damnable as Vice; Persons Erroneous in their Judgements are to be avoided, as well as those that are Lewd and Wicked in their Conversations. He that has a due Care of his Soul's Salvation, must as well beware of Erroneous Principles, as of Debauched Practices. Obs. 4. Our Saviour does not command his Disciples to separate from communion with the Pharisees, and oblige them not hear their Doctrine; but only to beware of the Errors that they mix with their Doctrine. We may, and aught to hold Communion with a Church, tho' Erroneous in Doctrine, if not Fundamentally Erroneous. Separation from a Church, is not justifiable upon any other Ground, than that which makes a Separation betwixt God and that Church: Which is either the Apostasy of that Church into gross Idolatry; or in Point of Doctrine, into damnable Heresy.  
13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist, some Elias, and others Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art Christ the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.  
Observe here, Our Saviour's Question, and the Disciples Answer. Our Saviour's Question is twofold: 1. Whom do Men say that I am? Not that the Son of God was ignorant what Men said of him; but he had an Intention more firmly to settle and establish his Disciples in the Belief of his being the promised Messiah. And therefore, 2. He puts the Question to them, Whom do you my Disciples say that I am? You, that have heard the Holiness of my Doctrine, and seen the Divinity of my Miracles. What say you to me? And what Confession do you make of me? Christ expects greater Measures of Grace and Knowledge, and higher Degrees of Affiance and Faith, from those that have enjoyed the greatest Means of Grace and Knowledge. The Disciples were Eye and Ear-Witnesses of his Doctrine and Miracles, and accordingly he expects from them a full Confession of his Divinity. Obs. 2. The Answer returned, 1. By the Apostles in general; And they said, Some say that thou art John the Baptist, some Elias, some Jeremias. 'Tis no new thing (it seems) to find Diversity of Judgements and Opinions, concerning Christ, and the Affairs of his Kingdom. We find, that when our Saviour was amongst Men, who daily both saw and heard him, yet there was then a Diversity of Opinions concerning him. 2. Peter in the Name of the rest, and as the Mouth of all the Apostles, makes a full and open Confession of his Deity; Thou art Christ, the Son of the living God. Whence Note, That the Veil of Christ's Humane Nature did not keep the Eye of his Disciples Faith from seeing him to be One in Substance with the Father: Thou art Christ, the Son of the living God. Observe, 3. How highly pleased our Saviour was with this Confession; he pronounces Peter, and the rest in him, Blessed, who had by him made this Christian Confession; Blessed art thou, Simon; and tells him, 1. What did not enable him to make that Confession, Not Flesh and Blood; that is, not Man, nor the Wisdom and Reason of Man. 2. But positively, God the Father, by the Operation of his Spirit, and the Dispensation of the Gospel, has wrought this Divine Faith in you, and drawn forth this Glorious Confession from you, that I am indeed the Son of God. Thence Learn, That no Man can savingly believe that Jesus Christ is the Eternal Son of God, and Saviour of the World; but he, in whom God himself by his Holy Spirit has wrought such a Persuasion by the Ministry of the Gospel.  
18 And I say also unto thee, that thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it.  
Observe here, 1. As Peter confessed Christ, so Christ confesses him; Peter said, Thou art Christ; Christ says, Thou art Peter; alluding to his Name, which signifies a Rock: He having made good that Title, by the Strength, Stability, and Firmness of his Faith. Obs. 2. A double Promise made by Christ to Peter: 1. For the Building: 2. For the Upholding of his Church. For the Building of his Church: 1. Upon this Rock will I build my Church. Upon what Rock? Upon Peter, The Rock Confessing, say the Papists: But if so, no more is said of Peter here, than of all the Apostles elsewhere; Galat. 2.9. James and John are called Pillars, as well as Peter. So that Peter's Superiority over the rest of the Apostles can with no show of Reason be from hence inferred. Upon Christ the Rock Confessed, say the Protestants; for Christ is the Foundation-Stone upon which his Church is built: Ephes. 2.20. Ye are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Cornerstone. So then, not upon Peter the Rock Confessing, but upon Christ the Rock Confessed, and upon the Rock of Peter's Confession; that Fundamental Truth, that Christ is the Son of the Living God, is the Church built. Upon this Rock will I build my Church. Super hanc Confessionis tuae Petram aedificabo Ecclesiam meam. 2. Here is our Saviour's Promise, for the Upholding, as well as the Building of his Church; The Gates of Hell shall not prevail against it: That is, All the Policy and Power of the Devil and his Instruments, shall neither destroy my Church, nor extinguish the Light of this Divine Truth, which thou hast now made Confession of; namely, That I am the true Messiah, the Son of the living God. Note, 1. That Jesus Christ is the Builder, and will be the Upholder of his Church. 2. That the Church upheld by Christ's Power and Promise, shall never be vanquished by the Devil's Policy or Strength. Upon this Rock will I build, etc. and the Gates, etc.  
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt lose on earth, shall be loosed in heaven.  
Observe here, 1. The Person to whom this Promise is made; namely, to Peter with the rest of the Apostles; the Confession being made by him, in the Name of the rest. Elsewhere we find the same Authority and Power given to them all, which is here committed unto Peter. Joh. 20.23. Whose Sins soever ye remit, they are remitted. Although there might be a Priority of Order amongst the Apostles, yet no Superiority of Power was founded in any one of them, over and above the rest. Obs. 2. the Power promised; I will give thee the Keys of the Kingdom of Heaven; that is, the Key of Doctrine, and the Key of Discipline, or full Power and Authority to Preach the Gospel, to Administer Sacraments, and Execute Church-Censures. The Speech is Metaphorical, and alludes to Stewards and Officers in great Houses, to whose Trust the Keys of the Household are committed. Christ's Ministers are the Stewards of his House, into whose Hands the Keys of his Church are committed by Christ. The Pope would snatch them out of all Hands, and keep them in his own; he snatches at Peter's Keys, but makes shipwreck of Peter's Faith; arrogating Peter's Power, but abrogating his Holy Profession. Learn, 1. That the Authority and Power which the Ministers of the Gospel do exercise and execute, is from Christ. I will give thee the Keys of the Kingdom. 2. That this Power of the Keys, Christ dispensed promiscuously to all his Apostles, and never designed it as a Peculiar for St. Peter: As they all made the same Profession of Faith by Peter, so they all received the same Authority and Power with Peter.  
20 Then charged he his disciples, that they should tell no man, that he was Jesus the Christ.  
It may seem strange, that our Saviour should charge his Disciples, to tell no Man that he was Jesus the Christ, seeing the Knowledge of it was so necessary. The Reason is conceived to be, 1. Because the Glory of his Godhead was not to be fully manifested till after his Resurrection, and then to be published by himself, and confirmed by his own Miracles. 2. Lest the Knowledge of it should have hindered his Death: For, Had the Rulers known, they would not have Crucified the Lord of Glory. Learn, That Christ has his own fit Times, and proper Seasons, in which he reveals his own Mysteries to the World. 2. That Christ was so intent upon laying down his Life for Sinners, that he would not have his Death hindered 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 ●he Dead.  
21 From that time forth began Jesus to show 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 confessed 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, condemned and crucified 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 spoke all this out of a sincere intention, and with a singular Affection towards our Saviour; but Pious Intentions, and Good Affections, will not justify 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 thyself. 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 dissuading 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 looked upon Peter with Anger and Displeasure; Christ heard Satan speaking in Peter. 'Twas 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 men's 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 M●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 ourselves, but the patiented bearing of it when God lays it upon our Shoulder, is the Duty enjoined: 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 Cheerfully 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 entrusted 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 glo●y of his Father, with his angels: and then he shall reward every man according to his works.  
There is a twofold Judgement 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 Judgement. 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 required by Christ, not for Necessity, but for Majesty. 3. ●he Work and Business of that Day demonstrated, and that is, To Render to every Man according to his Works. Learn, That the Judgement of the great Day will be both Glorious and Righteous: Christ will be Glorious in his Person, and Glorious in his Attendance; and the Judgement 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 threefold Sense and Interpretation is given of these words, 1. Some will have them refer to our Saviour's Transfiguration, mentioned in the next Chapter: As if he had said, Some of you, as Peter, James and John, shall shortly see me upon Mount Tabor in such Glory as I will come in to Judgement. 2. Others understand the words of Christ's exercising his Kingly Power in the Destruction of Jerusalem and the Jewish Nation; which St. John did Live to see. 3. Others refer the Words to the Times of the Gospel after Christ's Resurrection and Ascension, when the Gospel was propagated and spread far and near, according to St. Mark 9.1. There are some standing here that shall not taste of Death, till th●y see the Kingdom of God come with Power; that is, till they see the Increase and Enlargement of the Church by the Gospel. Thence Note, That where the Gospel is powerfully Preached, and cheerfully Obeyed, there Christ cometh most Gloriously in his Kingdom.   

CHAP. XVII.  
1 AND after six days, Jesus taketh Peter, James, and John his Brother, and bringeth them up into an high mountain apart, 2. And was transfigured before them, and his face did shine as the sun, and his raiment was white as the light.  
The former part of this Chapter gives us an Account of our Saviour's Glorious Transfiguration: He laid as it were the Garments of frail Humanity and Mortality aside for a little time, and assuming to himself the Robes of Majesty and Glory, the Rays of his Divinity darted forth, his Face shined with a pleasing Brightness, and his Raiment with such a Glorious Lustre, as did at once both Dazzle and Delight the Eyes of the Beholders. Here Observe, 1. The Reasons of our Lord's Transfiguration, 1. To Demonstrate and Testify the Truth of his Divinity, That he was Christ the Son of the Living God. According to St. Peter's Confession just before. This Divine Glory was an Evidence of his Divine Nature. 2. Christ was thus transfigured to prefigure the Glory of his Second Coming to Judgement, when he shall be admired of his Saints, as here he was admired by his Disciples. Obs. 2. The Choice which our Saviour makes of the Witnesses of his Transfiguration, his Three Disciples, Peter, James, and John. But why Disciples? Why Three Disciples? Why these Three? 1. This Transfiguration was a Type and Shadow of the Glory of Heaven: Christ therefore vouchsafes the Earnest and first Fruits of that Glory only to Saints; upon whom he intended to bestow the full Harvest, 2. Three Disciples were Witnesses sufficient to Testify this Miracle: Judas was unworthy of this Favour; yet lest he should murmur, or be discontented at his being left out, others are also left out besides him. 3. These Three, rather than others; because, 1. These Disciples were more eminent for Grace, Zeal and Love to Christ; and consequently, are most highly dignified and honoured by him. The most eminent Manifestations of Glory are made by God to those that are most eminent in Grace. 2. These Three were Witnesses of Christ's Agony and Passion; to prepare them for which, they are here made Witnesses of his Transfiguration. This glorious Vision upon Mount Tabor, fitted them to abide the Terrors of Mount Calvary. Learn, That those whom God singles out, for the greatest Trials, he will fit beforehand with the best Enablements.  
3 And behold, there appeared unto them Moses and Elias talking with him.  
Observe here, The Glorious Attendants upon our Saviour at his Glorious Transfiguration; they were two; two Men, and those two Men, Moses and Elias. This being but a Glimpse of Christ's Glory, not a full Manifestation of it, only Two of the Glorified Saints attend upon Christ at it: When he shall come in his full Glory, than Thousands o● Thousands shall attend him. These two Attendants were two Men, not two Angels; because Men were more nearly concerned in what was done, they were not only Spectators, but Partners. Man's Restauration was Christ's principal Aim, the Angel's Confirmation his less principal Design. But why Moses and Elias? 1. Moses the Giver of the Law, and Elias the Chief of the Prophets, attending both upon Christ, did show the Consent of the Law and the Prophets with Christ, and their Fulfilling and Accomplishment in him. 2. Because these two were the most laborious Servants of Christ. Both adventured their Lives in God's Cause, and therefore are highly honoured by Christ. Such as honour him, he will honour.  
4 Then answered Peter and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.  
Observe here, 1. The Person supplicating, Peter. No doubt the other two, James and John, were much affected, but Peter is most servant and forward, yet there is no arguing with the Papists from his Fervency, to his Superiority, his Personal Prerogatives were not hereditary. Obs. 2. The Person supplicated. Jesus, not Moses or Elias; the Disciples make no Prayer, no Suit to them, but to Christ only. Prayers to Saints departed are both vain and unlawful. Obs. 3. The Supplication itself, and that was for their Continuance where they were. It is good for us to be here. Oh what a ravishing Comfort is the Fellowship of the Saints, but the Presence of Christ among them, renders their Joys transporting. Obs. 4. Their Proffer of Service to farther this Continuance; Let us make Three Tabernacles. This Motion was well meant and devout. St. Peter will stick at no Cost or Pains for the Enjoyment of Christ's Presence, and his Saint's Company, yet was the Motion unadvised and rash. St. Peter errs, in desiring a Perpetuity of that Condition, which was but transient and momentary. This Vision was only a Taste of Glory, not a full Repast. He errs, in that he would bring down Heaven to Earth, and take up with Tabor, instead of Heaven. He errs, in that he would enter upon the Possession of Heaven's Glory, without suffering, and without dying. Peter would be clothed upon, but was not willing to be unclothed. Learn, 1. That a Glimpse of Glory is enough to wrap a Soul into Ecstasy, and to make it out of Love with Worldly Company. 2. That we are apt to desire more of Heaven upon Earth, than God will allow: We would fain have the Heavenly Glory come down to us, but we are unwilling to go by Death to that; we know not what we say when we talk of Felicity, in Tabernacles upon Earth.  
5 While he yet spoke, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased: hear ye him.  
Observe here, 1. A Cloud was put before the Disciples Eyes, for two Reasons. 1. To allay the Lustre and Resplendency of that Glory which they were swallowed up with. As we cannot look upon the Sun in its full Brightness, but under a Cloud by Reflection: So the Glory of Heaven is insupportable, till God vails it, and shelters us from the Surcharge of it. 2. A Cloud overshadows them, to hinder their farther prying and looking into the Glory. We must be content to behold God here through a Cloud darkly, e'er long we shall see him Face to Face. Obs. 2. The Testimony given by God the Father out of the Cloud concerning Jesus Christ his Son: This is my Beloved Son, in whom I am well pleased. Here Note, 1. The Dignity of his Person, he is a Son, therefore, for Nature coessential, for Dignity coequal, for Time coeternal with the Father; and a Beloved Son, because of his Likeness and Conformity to him. Father's Likeness is the cause of Love, and a Union of Wills causes a mutual endearing of Affections. Note, 2. The Excellency of his Mediation. In whom I am well pleased. Christ in himself was most pleasing to God the Father, and in and through him he is well pleased with all Believers. Christ's Mediation for us makes God appeaseable to us. Note 3. The Authority of his Doctrine. Hear him, Not Moses and Elias, who were Servants, but Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my Church: Therefore adore him, as my Son, believe in him, as your Saviour, and hear him as your Lawgiver. He honours Christ most that obeys him best. The obedient Ear honours Christ more than either the gazing Eye, the adoring Knee, or the applauding Tongue. This is my beloved Son, hear him.  
6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came, and touched them, and said, Arise, and be not afraid. 8 And when they had lift up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.  
Observe here, 1. The Effect which this Voice from Heaven had upon the Apostles, it cast them into a Passion of Horror and Amazement. They were sore afraid, and fell on their Face. Learn thence, That such is the Majesty and Glory of God, that Man in his sinful State cannot bear so much as a Glimpse of it, without great Consternation and Fear. How unable is Man to hear the Voice of God? And yet how ready to despise the Voice of Man? If God speaks by himself, his Voice is too terrible; if he speaks by his Ministers, it is too contemptible. Obs. 2. The Person by whom the Disciples were recovered out of these amazing Fears, into which they were cast, namely, by Christ. Jesus came, and said, be not afraid. Learn, That it is Christ alone, who can raise and comfort those whom the Terrors of the Almighty have dejected and cast down. Obs. 3. The manner how Christ recovered them out of this passionate Amazement, it was threefold; 1. By his Gracious Approach, he came unto them. Christ will come with Comfort unto his Children, when they are disabled from coming to him for Comfort. 2. By his comfortable Touch; He came and touched them. Christ comforts Believers by a real and close Application of himself unto them. An unapplied Christ saves none, comforts none. 3. By his comforting Voice, He said, be not afraid. 'Tis a Word of Assurance, that there is no Ground nor Cause of Fear, and 'tis a Word of Assistance. 'Tis Verbum Operatorium, he that said unto them, Arise, be not afraid, did by his Spirit breath Life, and convey Strength into their Souls to enable them to arise. Obs. 4. The strict Injunction given by Christ to his Disciples, not to publish or proclaim this Vision till after his Resurrection, for two Reasons; 1. Lest it should hinder his Passion: For had the Rulers of the World known him to be the Lord of Life and Glory, they would not have crucified him: Therefore Christ purposely concealed his Deity, to give way to his Passion. 2. Christ being now in a State of Humiliation would have his Majesty veiled, his Glory concealed, and consequently forbids that the Glorious Vision of his Transfiguration should be published, and accordingly charges his Disciples, That they tell the Vision to no Man till he was risen.  
10 And his disciples asked him, saying, Why then say the scribes, that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things: 12 But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed: likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spoke unto them of John the Baptist.  
Here we have the Disciples Question, and our Saviour's Answer. They ask our Saviour how the Observation of the Jewish Doctors holds good, that Elias must come before the Messiah come? We see the Messiah, but we see no Elias; our Saviour answers, that Elias was come already. Not Elijah in Person, but one in the Spirit and Power of Elias. One of his Spirit and Temper, to wit, John the Baptist, who was prophesied of under the Name of Elias. And indeed great was the Resemblance between the Elias of the Old Testament, and of the New; viz. John the Baptist. They were both born in bad Times, they were both Zealous for God and Religion; they were both undaunted Reprovers of the Faults of Princes, and they were both hated, and implacably persecuted for the same. Learn, That Hatred and Persecution, even unto Death, has often been the Lot and Portion of such as have had the Courage and Zeal to improve the Faults of Princes. Elias is come, and they did unto him whatsoever they would.  
14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son, for he is lunatic, and sore vexed: for oft times he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him.  
Observe here, 1. A sick Patient brought to Christ the great Physician for Cure and Healing. A Lunatic, that is, a Person at certain times of the Moon, afflicted with the Falling Sickness. 2. This Sickness of his was aggravated by Satan, who bodily possessed him, and cruelly cast him into the Fire, and into the Water, but rather for Torture than Dispatch: Oh how does Satan, that malicious Tyrant, rejoice in doing Hurt to Mankind. Lord, abate his Power, since his Malice will not be abated. Obs. 3. The Person that brought him forth for Cure; his compassionate Father, who kneeled down, and cried out. Need will make a Person both humble and eloquent. Every one has a Tongue to speak for himself; happy is he that keeps a Tongue for others. 4. The Physicians that he was brought unto. First, To the Disciples; and when they could not cure him, then to Jesus. We never apply ourselves importunately to the God of Power, till we totally despair of the Creatures help.  
17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.  
These Words are a severe Rebuke, given by Christ to his own Disciples. Where, Observe, the Persons upbraided; his Disciples and the Sin upbraided with Unbelief. Oh faithless Generation! Yet was it not the total Want of Faith, but the Weakness and Imperfection of Faith, that they were upbraided with, and reproved for. Hence learn, 1. That secret Unbelief may lie hid and undiscerned in a Person's Heart, which neither others nor himself may take any Notice of, until some Trial doth discover it. The Disciples were not sensible of that Unbelief, which lay hid in them, till this Occasion did discover it. Learn, 2. That the great Obstacle and Obstruction of all Blessings, both Spiritual and Temporal coming to us, is our Unbelief. Oh faithless Generation.  
18 And Jesus rebuked the devil, and he departed out of him: and the child was cured from that very hour.  
Observe here, With what Facility and Ease our Saviour cured this poor Man, who was bodily possessed by Satan: With one Word speaking, he delivered the distressed Person from the Malice and Power of Satan. Thence Learn, That how long soever, and how strong soever Satan's Possession has been in a Soul, Christ can eject and cast him out both easily and speedily.  
19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustardseed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you. 21 Howbeit, this kind goeth not out, but by prayer and fasting.  
Observe here, How ashamed the Disciples were of this open Rebuke given them by their Master; they privately ask him the Cause of their ill Success, Why they could not cast out Satan according to the Power promised them to work Miracles. Our Saviour tells them, that their Power to work this Miracle now failed them, for a double Reason: 1. For their Unbelief, by which we are to understand the Weakness of their Faith, not their total Want of Faith. 2. Because they neglected the special Means appointed by God, in order to that end; to wit, Fasting and Prayer. That is, a Fervour of Devotion, joined with Faith and Fasting. Thence Learn, That Fasting and Prayer are two special Means of Christ's Appointment, for the enabling of us victoriously to overcome Satan, and to cast him out of ourselves or others. We must set an edge upon our Faith by Prayer, and upon our Prayer by fasting.  
22 And while they abode in Galilee, Jesus said unto them, The son of man shall be betrayed into the hands of men? 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.  
Observable it is, how frequently our Saviour forewarned his Disciples of his Approaching Sufferings. All was little enough to arm them against the Scandal of the Cross, and to reconcile them to the Thoughts of what he was to suffer for them, and they were to suffer with him. Learn, That we can never hear too much of the Doctrine of the Cross. Nor can we be too often instructed in our Duty to prepare for a suffering Condition. As Christ went by his Cross to his Crown, from a State of Abasement to a State of Exaltation, so must all his Disciples and Followers likewise.  
24 And when they were come to Capernaum, they that received tribute money, came to Peter, and said, Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up: and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.  
Observe here, 1. The question put to St. Peter; Doth your Master pay Tribute? This Tribute-money originally was a Tax paid Yearly by every Jew to the Service of the Temple, to the value of 15 Pence an Head: But when the Jews were brought under the Power of the Romans, this Tribute-money was paid to the Emperor, and was changed from an Homage-penny to God, to a Tribute-penny to the Conqueror. The Collectors of this Tribute-money ask Peter, whether his Master would pay it or not? Observe 2. the Answer returned, positively and suddenly, He does pay. Peter consults not first with our Saviour, whether he would pay it; but knowing his Readiness to render to all their Due, he says, Yes. There was no truer Paymaster of the King's Deuce, than he that was King of Kings. He preached it, and he practised it. Give unto Caesar the things that are Caesar's. Yet Observe, 3. Our Saviour insinuates his own Exemption, Privilege, and Freedom from paying this Tribute-money, as he was the Son of God, the Universal King: Subjects pay Tribute, but King's Children are free. Tho' Christ was free from paying Tribute by a natural Right, yet he would not be free by voluntary Dispensation. Therefore Obs. 4. to prevent all Scandal and Offence, he works a Miracle rather than the Tribute-money should go unpaid. Whether Christ by his Almighty Word created this Piece of Money in the Mouth of the Fish, (which was Half a Crown, for himself and St. Peter, who had an House in Capernaum, and was there to pay his Poll) or whether Christ caused the Fish to take up this piece of Money at the bottom of the Sea, is not necessary to inquire, nor possible to determine. Our Duty is, 1. Reverentially to adore that Omnipotent Power, which could command the Fish to be both his Treasurer, to keep his Silver; and his Purveyor, to bring it to him. 2. Industriously to imitate his Example, in shunning all Occasions of Offence, especially towards those whom God has placed in Sovereign Authority over us. Obs. Lastly, The Poverty of our Holy Lord, and his Contempt of Worldly Wealth and Riches. He had not so much as 15 Pence by him to pay his Poll. Christ would not honour the World so far as to have any part of it in his own Possession. The best Man that ever lived in the World had not a Penny in his Purse, nor an House to hid his Head in.   

CHAP. XVIII.  
1 AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?  
Notwithstanding our Blessed Saviour had so often told his Disciples that his Kingdom was not of this World, yet they still dreamt of a Temporal and Earthly Kingdom, which he, as the Messiah, should show forth the Glory of, after his Resurrection, in which there should be distinct Places of Honour, and Offices one above another; and accordingly at this time the Ambition of the Disciples led them to inquire of our Saviour who should have the chief Place of Honour and Dignity under him in that his Kingdom. Learn hence, That the best and holiest of Men are too subject to Pride and Ambition, to court Worldly Dignity and Greatness, to affect a Precedency before, and a Superiority above others: The Disciples themselves were tainted with this Itch of Ambition, which prompted them to inquire of their Master, Who should be greatest in the Kingdom of his Church?  
2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.  
Our Saviour intending to cure this Pride and Ambition in his Disciples, first preaches to them the Doctrine of Humility, and to enforce his Doctrine, he sets before them a little Child, the proper Emblem of Humility; assuring them, that unless they be converted, or turned from this Sin of Pride and Ambition, and become as a little Child in Lowliness of Mind, and Contempt of Worldly Greatness, they cannot be saved. Learn hence, 1. That no Sins are more odious and abominable in the Sight of God, than Pride and Ambition, especially amongst the Ministers of the Gospel. Learn 2. That Persons already converted do stand in need of farther Conversion: They that are converted from a State of Sin, may want to be converted from a particular Act of Sin: This was the Disciples Case here; they were turned from a Course of Sin, but they wanted a Conversion from a particular Act of Sin; to wit, from Ambition.  
4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.  
As if our Lord had said, That Apostle, or that Minister, who thinks as meanly of himself as a little Child, and is humble and lowly in his own Esteem, he deserves the highest Place of Dignity and Honour in my Church. Note, That the truly humble Person, who is freest from affecting Preeminency, is most worthy of the highest Dignity and Eminency in the Church of God, and in the Account of Christ: The way to be Honourable is to be Humble. Before Honour is Humility.  
5 And whoso shall receive one such little child in my Name, receiveth me. 6 But who so shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.  
Our Saviour having declared, that the humblest Persons should be always highest in his Esteem; he next declares, how exceeding dear and precious such Christians are to him, who resemble little Children in Humility of Heart, and Innocency of Life: Assuring the World, that whatever Kindness and Respect is showed to such for his sake, he reckons shown to himself; and all that Disrespect and Unkindness which is offered to them, he accounts as done unto himself: So near is the Union, and so dear the Relation betwixt Christ and his Members, that whatever Good or Evil is done to them, he reckons as done unto himself.  
7 Woe unto the world because of offences: for it must needs be that offences come: but woe to that man by whom the offence cometh.  
Two things are here Observable: 1. The Necessity of Scandalous Offences: It must needs be, that Offences come. 2. The Misery and Mischief that comes by them: Woe unto the World because of Offences. woe to such as give Offence; this is Valerio Indignantis, the Woe of one Denouncing; and, Woe to such as Stumble at Offences given, this is Vae Dolentis, the Woe of one Lamenting. From the whole, Note, 1. That Scandals or Offensive Actions in the Church of Christ, will certainly fall out amongst those that profess Religion, and the Name of Christ; Offences will come. Their necessity is partly from the Permission of God, partly from the Malice of Satan, partly from the Wickedness and Deceitfulness of men's own Hearts and Natures. 2. That Scandalous and Offensive Actions from such as profess Religion and the Name of Christ, are Baneful and Fatal Stumbling-Blocks to wicked and worldly Men. 3. That the Offence which wicked Men take at the Falls of the Professors of Religion, to the hardening of themselves in their wicked Practices, is Matter of just and great Lamentation: Woe unto the World, because of Offences.  
8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes, to be cast into hell fire.  
This Command of Christ is not to be understood Literally, as if it were our Duty to Maim our Bodily Members; but the Exhortation is, to cut off all Occasions that may betray us unto Sin; and to mortify our darling and beloved Lusts, tho' as dear to us as our right Eye. Learn, 1. That Sin may be avoided; it is our Duty to avoid whatever leads unto it, or may be the Instrument or Occasion of it. 2. That the best way to be kept from the Outward Acts of Sin, is to mortify our Inward Affection and Love to Sin. If our Love and Affection to Sin be mortified, our Bodily Members may be preserved, for they will no longer be Weapons of Sin, but Instruments of Holiness.  
10 Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the Face of my Father which is in heaven.  
Obs. here, 1. A cautionary Direction given by Christ to the Men of the World, concerning his Members: Take heed that ye offend not one of my little ones; that is, that ye do not undervalue and neglect, much less injure and afflict them. 2. A Reason assigned, Because their Angels being constantly and immediately in the presence of God, are perpetually ready to execute his Will, by revenging any Wrongs and Injuries done unto his Friends and Children. Learn, 1. What is the Office and Employment of the Glorious Angels; namely, to be the immediate Attendants upon the Royal Person of the Supreme King and Sovereign of the World. Learn hence, 2. In what Esteem good Men are with God, and what a mighty Regard he has for the meanest of his Children, in that he commits the Care and Preservation of them to the Holy Angels, who are nearest to him, and in highest Favour and Honour with him.  
11 For the Son of man is come to save that which was lost. 12 How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, then of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.  
Here our Saviour continues his Argument, against giving Offence to his Children and Members; he came into the World to redeem and save them; therefore none ought to scandalise and offend them. And to illustrate this, he comparts himself to a good Shepherd, who regards every one of his Sheep; and if any wander or go astray, he seeks to recover it with Desire and Joy. Learn, 1. That the natural Condition of Mankind is like that of wand'ring Sheep; they err and go astray from God, their chief Good, and the Object of their complete Happiness. 2. That it was the Work and Business, the Care and Concern of Jesus Christ to seek and recover lost Souls, as the Shepherd doth his lost Sheep. 3. That the Love and Care of Christ towards his ●heep, in seeking to save, and to preserve them, is a forcible Argument unto all not to scandalise and offend, much less to persecute and destroy them.  
15 Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man, and a publican.  
In these Words our Saviour gives us an excellent Rule for the Duty of Fraternal Correption, or Brotherly Admonition. Where Note, 1. That Brotherly Reproof and Admonition is a Duty incumbent upon Church-Members. 2. That it may be administered successfully, it must be administered privately and prudently. 3. When private Admonition prevails not, Christ has appointed Church-governors, to execute Church-Censures on the obstinate and irreclaimable. 4. Persons justly falling under the Censures of the Church, and rightly excommunicate, are to be looked upon as Contumacious and Stubborn Offenders, and the Members of the Church to shun Society and Conversation with them: If he neglect to hear the Church let him be unto thee as an Heathen Man, and a Publican.  
18 Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall lose on earth, shall be loosed in heaven.  
That is, whomsoever the Officers of my Church shall justly excommunicate upon Earth, shall without Repentance be shut out of Heaven; and whosoever upon their true Repentance shall be absolved on Earth, shall be absolved in Heaven. Learn, That Christ will ratify in Heaven whatsoever the Church assembled doth in his Name upon Earth; whether to the censuring of the Guilty, or absolving of the Penitent. this Power of binding and losing is by Christ committed to his Church.  
19 Again, I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.  
Here we have a Gracious Promise made by Christ, of his Presence, with all his Members in general, and with his Ministers in special: Whenever they meet together in his Name, that is, by his Authority, in Obedience to his Command, and with an Eye at his Glory. Whenever they celebrate any sacred Institution of his, or execute any Church-Censures, he will be i● the midst of them, to quicken their Prayers, to guide their Counsels, to ratify their Sentence, to accept their Endeavours. Learn, 1. That Christ will be graciously present with, and amongst his People, whenever they assemble and meet together in his Name, be it in never so small a number. 2. That Christ will in a special manner be present with the Guides and Officers of his Church, to direct their Censures, and to confirm the Sentence pa●●ed in his Name, and pronounced by his Authority upon obstinate Offenders.  
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times, but until seventy times seven.  
Here St. Peter puts a Question to our Saviour, how often Christians should forgive Offences to their Brethren, professing Repentance. Christ answers, That there should be no end of our mutual forgiving one another; but we are to multiply our Pardon as our Brother manifests his Repentance. Not that we are hereby obliged to take the frequent Offender into our Bosom, and to make him our Intimate, but to lay aside all Malice, and all Thoughts and Desires of Revenge, and to stand ready to do him any Office of Love and Friendship. Learn, 1. That to fall often into the same Offence against our Brother, is a great Aggravation of our Offence. 2. That as the Multiplication of Sin is a great Aggravation of Sin, so the Multiplication of Forgiveness is a great Demonstration of a Godlike Temper in us. He that multiplies Sin, doth, like Satan, Sin abundantly; and he that multiplies Pardon, doth, like God, pardon abundantly.  
23 Therefore is the kingdom of heaven likened unto a certain king which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him which ought him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same se vaunt we t out, and found one of his fellow-servants, which ought him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellow servant fell down at his f●et, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not; but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said to him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him unto the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.  
Our Blessed Saviour, to enforce the foregoing Doctrine of mutual Forgiveness, propounds a Parable; the main Scope of which is to show, that unless we do actually forgive, and pass by Injuries done to us, we cut ourselves off from all Interest in God's pardoning Mercy, and must expect no Forgiveness at the Hands of God. From the whole, Note 1. That as we all stand in need of Forgiveness from God, so likewise of Forgiveness from one another. 2. That we all stand bound by the Laws of our Holy Religion, to forbear and forgive one another. 3. That Almighty God has made the forgiving one another, the certain and necessary Condition of his forgiving us. 4. That such as are inexorable towards their Brethren, shall find Almighty God hard to be entreated towards themselves. We may expect the same Rigour and Severity from God, which we show to Men. 5. That the Freeness of God's Love in forgiving us aught to be both an Argument to excite us to forgive one another, and also a Rule to direct us in the manner of forgiving each other. Doth God forgive us when he has Power in his Hand to punish us? So must we, when we have Ability and Opportunity for Revenge. Doth God forgive universally all Persons? So must we all Provocations. Doth he forgive freely, and willingly, hearty, and sincerely? We must be as forward in forgiving, as they in provoking.   

CHAP. XIX.  
1 AND it came to pass that when Jesus had finished these say, he departed from Galilee, and came into the coasts of Judea beyond Jordan: 2 And great multitudes followed him, and he healed them there.  
The Country of the Jews was divided into Three Provinces, namely, Galilee, Samaria, and Judea. In Galilee were the Cities of Nazareth, Corazin, Bethsaida, and Capernaum; here Christ dwelled and spent a considerable part of his time, preaching to them, and working Miracles among them. But now comes the Time in which our Holy Lord takes his Leave of this Province of Galilee, and returned no more to it: Woe to that People, whose Unthankfulness for Christ's Presence and Ministry amongst them, causes him finally to forsake them. Having left Galilee, our Holy Lord passes through Samaria, (the Samaritans being prejudiced against him, and refusing to receive him) and comes into the Coasts of Judea, where Multitudes of People flocked after him. But Observe the Quality of his Followers, not the great Ones of the World, not many Mighty, not many Noble; but the Poor and Despised Multitude, the Sick and Weak, the Deaf and Blind, the Diseased and Distressed. Thence Observe, That none but such as find their Need of Christ, will seek after him, and come unto him. None will apply to him for Help till they feel themselves helpless. Great Multitudes of the Sick and Diseased came unto him, and he healed them all.  
3 The Pharisees also that came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?  
Observe here, 1. That wheresoever our blessed Saviour went, the Pharisees followed him: Not out of a sincere Intention, but with Design to ensnare him; and accordingly they propound a Question to him concerning Divorce; whether a Man might put away his Wife upon any Occasion, as the manner of the Jews was? Concluding, that they should entrap him in his Answer, whatever it was. If he denied the Lawfulness of Divorce, than they would charge him with contradicting Moses, who allowed it. If he affirmed it, than they would condemn him for contradicting his own Doctrine, Chap. 5.32. for favouring Men's Lusts, and for complying with the wicked Custom of the Jews, who upon every slight and frivolous Occasions, put away their Wives from them. Learn hence, 1. That wheresoever our Lord went, as he had Disciples and Sincere Followers, so the Devil stirred him up bitter and malicious Enemies, who sought to render his Person unacceptable, and his Doctrine unsuccessful. 2. That of all Christ's Enemies none had such a bitter Hatred and Enmity against his Person, Ministry, and Miracles, as the Pharisees. Men of great Knowledge, who rebelled against the Light of their own Consciences, and the clear Convictions of their own Mind. 3. That such wa● the Wisdom of our Saviour in all his Answers to his Enemies, that neither their Wit nor Malice could lay hold upon any thing to ensnare him: For observe the Piety and Prudence of his Answer to the Pharisees in the next Words.  
4 And he answered and said unto them, Have ye not read, that he which made them at the beginning, made them male and female? 5 And said, for this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. 6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.  
Observe here, Christ gives no direct Answer to the Pharisees ensnaring Question, but refers them to the first Institution of Marriage. When God made them one, to the Intent that Matrimonial Love might be both incommunicable and indissoluble. Whence Learn, 1. The Sacred Institution of Marriage. It is an Ordinance of God's own Appointment, as the Ground and Foundation of all Sacred and Civil Society. What God has joined together. Learn, 2. The Antiquity of this Institution it was from the Beginning. He which made them at the Beginning, made them Male and Female. Marriage is almost as old as the World, as old as Nature; there was no sooner One Person, but God divided him into Two; and no sooner was there Two, but he united them into One. Learn hence, 3. The Intimacy and Nearness of this endeared and endearing Relation; the Conjugal Knot is tied so close, that the Bonds of Matrimonial Love are stronger than those of Nature. Stricter is the Tie betwixt Husband and Wife, than that betwixt Parent and Child, according to God's own Institution. For this Cause shall a Man leave Father and Mother, and cleave to his Wife.  
7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 8 He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so. 9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away, doth commit adultery.  
Observe here, the Pharisees Demand, and our Saviour's Reply. They demand, Why Moses commanded to put away the Wife by a Bill of Divorce? Where Note, the wicked Abuse which the Pharisees put upon Moses, as if he had commanded them, whereas he only permitted to put them away. Moses suffered it for the Hardness of their Hearts. That is, he did not punish it; not allowing it as good, but winking at it as a lesser Evil, because the Jews were so barbarously cruel to their Wives, as to turn them away upon every Disgust. Now our Saviour in his Reply refers them again to the Primitive Institution of Marriage, bidding them compare the Precept and their Practice together; for in the Beginning it was not so. Learn, That according to the Word and Will of God, nothing can violate the Bonds of Marriage, and justify a Divorce between Man and Wife, but the defiling of the Marriagebed by Adultery and Uncleanness. This is the only Case in which Man and Wife may lawfully part. Whosoever shall put away his Wife, except for Fornication, committeth Adultery.  
10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.  
That is, if a Man be so strictly tied by Marriage, it is best for him not to marry. A very rash Saying of the Disciples, discovering both their great Carnality, and also the Tyranny of a sinful Practice grown up into Custom. Learn, 1. That the best of Men have their Weaknesses and Infirmities; and the Flesh takes its Turn to speak as well as the Spirit in them. All that the Saints say is not Gospel. Learn, 2. How impatient Nature is of Restraint, and how desirous of sinful Liberty, and to be freed from the Ties and Bonds which the Holy and Wise Laws of God put upon it.  
11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuches, which were so born from their mother's womb: and there are some eunuches, which were made eunuches of men: and there be eunuches, which have made themselves eunuches for the kingdom of heaven's sake. He that is able to receive it, let him receive it.  
As if our Lord had said, You my Disciples do not consider what you say. All Men without sinning against God cannot abstain from Marriage. But those only to whom God has given the Gift of Continency, and Grace of Chastity. Some indeed by Nature or natural Impotency are unfit for Marriage. Others wickedly are made unfit by Castration, others by Religious Mortification bring under their Bodies. That being freed from the Encumbrances that attend a Marriage State, they may give up themselves the better to the Exercises of a Holy Life. Learn, 1. That Almighty God has given to divers Persons different Tempers and Constitutions: Some can subdue their impure Desires and Affections without the Remedy of Marriage, others cannot. 2. That Continency, or an Ability to live chastely, without the use of Marriage, is the special Gift of God, not common to all, but bestowed only upon some. A Gift it is worthy of our fervent Prayers, worthy of our best Endeavours. 3. That a Vow of Chastity is not in our Power; to quench a natural Affection requires a Supernatural Gift. All have not received it, but he that is able to receive it, let him receive it.  
13 Then were brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer little children, and forbidden them not to come unto me: for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence.  
Observe here, A solemn Action performed. Children are brought to Christ to be blest by him. Where Note, 1. The Persons brought, Children, young Children, sucking Children, as the Word imports; St. Luke 18.15. They brought them in their Arms, not led them by the Hands. 2. The Person they are brought unto, Jesus Christ; but for what End? Not to Baptise them, but to Bless them: The Parents looking upon Christ as a Prophet, a great Prophet, the great Prophet, do bring their Infants to him, that they may receive the Benefit of his Blessing and Prayers. Whence Learn, 1. That Infants are Subjects, capable of Benefit by Jesus Christ. 2. That it is the best Office that Parents can perform unto their Children, to bring them unto Christ, that they may be made Partakers of that Benefit. 3. If Infants be capable of Benefit by Christ, if capable of his Blessing on Earth, and Presence in Heaven; if they be Subjects of his Kingdom of Grace, and Heirs of his Kingdom of Glory, than they may be baptised. For they that are in Covenant, have a Right to the Seal of the Covenant. If Christ denies not Infants the Kingdom of Heaven, which is the greater, what Reason have his Ministers to deny them Baptism, which is the less?  
16 And behold, one came and said unto him, Good master, what good thing shall I do that I may have eternal life?  
Observe here, A Person addressing himself to Christ, and propounding an important question to him; namely, What he should do to gain Eternal Life. Where Note, 1. He believes the Certainty of a future State. 2. He professes his Desire of an Eternal Happiness in that State. And, 3. He declares his Readiness to do some good thing, that he may obtain that Happiness. Learn, That the Light of Nature, or natural Religion, directs and teaches Men, that good Works are necessary to Salvation, or that some good thing must be done by Men, that at Death expect Eternal Life. What good thing shall I do, that I may have Eternal Life? It is not talking well, and professing well, but doing well, and living well, that entitles us to Eternal Life.  
17 And he said unto him, Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.  
The Person thus addressing himself unto Christ, was either a Pharisee, or a Disciple of the Pharisees, who did not own Christ to be God, or to come from God, but taught that Eternal Life was attainable, by fulfilling of the Law in that imperfect Sense, which the Pharisees gave of it. And accordingly, 1. Christ reproves him for calling him Good, Why callest thou me Good? When thou wilt neither own me to be God, nor to come from God. For there is none Good; that is, Essentially and Originally Good, but God only: Nor any derivatively Good, but he that receiveth his Goodness from God also. Obs. 2. That our Saviour might convince him of the Error of the Pharisees, who believed that they might, without the Knowledge of him, the true Messiah, enter into Life, by keeping the Law of God according to that lax and lose Interpretation, which they, the Pharisees, had given of it; he bids him, Keep the Commandments. Where Note, Christ calls him off from outward Ceremonies, which the Pharisees abounded in, to the Practice of Moral Duties; yet withal lets him understand, that if he expected Salvation by the Moral Law, he must keep it perfectly and exactly without the least Deficiency, which is an Impossibility to Man in his lapsed Estate. Learn, 1. That such as seek Justification and Salvation by the Works of the Law only, must keep the whole Law, or Covenant of Works, perfectly and exactly. Learn, 2. That the best way to prepare Men for Jesus Christ, is to let them see their own Impotency, to keep and fulfil the Covenant of Works.  
18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?  
Observe here, That the Duties our Saviour instances in are the Duties of the second Table, which Hypocrites are most failing in; but the sincere Practice of our Duty to our Neighbour, is a singular Evidence of our Love to God. These Duties of the second Table the young Man says he had kept from his Youth, and perhaps might say it truly according to the Pharisees Interpretation, which condemned only the gross outward Act, not the inward Lust and Motion of the Heart. Learn hence, How apt Men are to think well of themselves, and to have too high an Opinion of their own Goodness, and Righteousness before God. All these have I kept from my Youth.  
21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.  
That is, Thou that hast been all thy Days a Pharisee, if now thou wilt be a Christian, thou must maintain a Readiness and Disposition of Mind, to part with all that thou hast in this World, at my Call, and at my Command, and follow after me. Learn, That such as enter themselves Disciples of Christ, must be ready at Christ's Call to part with all for Christ's sake that they have in this World. 2. All that profess themselves to be Christ's Disciples must be his Followers; that is, They must obey his Doctrine, and imitate his Example, his Holiness, his Humility, his Heavenly mindedness, his Patience and Meekness, his Readiness to forgive Injuries; and the same Mind must be in us, which was in Christ Jesus.  
22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.  
This parting with all for Christ seemed so hard a Condition to the young Man, that he went away sorrowful from Christ. Whence Learn, 1. That a Man wedded to the World will renounce Christ, rather than the World, when both stand in Competition. 2. That Unregenerate and Carnal Men are exceeding sorrowful, and sadly concerned, when they cannot have Heaven upon their own Terms, and win it in their own way. The young Man went away sorrowful.  
23 Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven.  
Our Blessed Saviour takes occasion from what had past to discourse with his Disciples concerning the Danger of Riches, and the Difficulty that attends rich Men in their way to Salvation. A rich Man shall hardly enter into the Kingdom of God. Whence Note, 1. That rich Men do certainly meet with more Difficulties in their Way to Heaven, than other Men? 'Tis difficult to withdraw their Affections from Riches, to place their Supreme Love upon God in the midst of their Abundance. 'Tis difficult to depend upon God in a rich Condition. The Poor committeth himself to God, but a Rich Man's Wealth is his strong Tower. 2. That yet the Fault lies not in Riches, but in Rich Men, who by placing their Trust, and putting their Confidence in Riches, do render themselves uncapable of the Kingdom of God.  
24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.  
These Words were a Proverbial Speech among the Jews, to signify a thing of great Difficulty, next to an Impossibility. And they import thus much, that it is not only a very great Difficulty, but an Impossibility for such as abound in Worldly Wealth, to be saved, without an extraordinary Grace and Assistance from God. 'Tis hard for God to make a Rich Man happy, because he thinks himself happy without God.  
25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved.  
The Disciples understanding how naturally and strongly Men love the World, and how Idolatrously and Inordinately their Hearts run out upon it; they say unto Christ, Lord, who can be saved? Learn, 1. That when the general Difficulties, which lie in the Way of Salvation, are laid forth, and sufficiently understood, we may justly wonder that any are, or shall be saved. 2. That such are the special and peculiar Difficulties in the rich Man's Way to Heaven, that his Salvation is Matter of Wonder and great Admiration to the Disciples of Christ. When the Disciples heard this, they were exceedingly amazed, saying, Who then can be saved?  
26 But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible.  
As if Christ had said, Were all Men left to themselves, no Man, either Poor or Rich, would be saved; but God can bring Men to Heaven by the mighty Power of his Grace, he can make the Rich in Estate, Poor in Spirit; and them that are Poor in this World, Rich in Grace. Learn, 1. That it is impossible for any Man, Rich or Poor, by his own natural Strength, to get to Heaven. 2. That when we are discouraged with the Sense of our own Impotency, we should consider the Power of God, and act our Faith upon it. With God all things are possible.  
27 Then answered Peter, and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.  
The Apostles having heard our Saviour's Command to the young Man, to sell all, and give to the Poor, St. Peter in the Name of the rest tells Christ that they had left all, and followed him; Behold we have forsaken all. Where Note, how Peter magnifies that little which he had left for Christ, and ushers it in with a Note of Observation and Admiration also, Behold, we have forsaken all, what shall we have then? Learn thence, That altho' it be very little that we suffer for Christ, and less that we have to forsake upon his Account, yet we are apt to magnify and extol it, as if it were some great matter. Lord, we have left all? What all? His tattered Fisherboat, and his ragged Nets; a great all, next to nothing at all, scarce worthy to be mentioned: Yet how is it magnified! Behold, Lord, we have left all: But observe our Lord's kind and gracious Answer; You that have left all to follow me, shall be no Losers by me. For in the Regeneration; that is, at the Resurrection, when Believers shall be perfectly renewed, both in Soul and Body, and shall enjoy my Kingdom then as I sit upon the Throne of my Glory, so shall you sit with me in an higher Degree of Dignity and Honour, Judging the Twelve Tribes of Israel; that is, the Jews first for their Unbelief, and then all other Despisers of Gospel-Grace and Mercy. Learn, 1. That such Ministers as do most Service for Christ, and forsake most to follow him, shall in his Kingdom partake of most Honour and Dignity with him, and from him. 2. That as the Ministers of Christ in general, so his Twelve Apostles in particular shall set nearer the Throne of Christ, and have an higher place in Glory at the great Day, than ordinary Believers.  
29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my Names sake, shall receive an hundred fold, and shall inherit everlasting life.  
The foregoing Promise, v. 28. respected the Apostles; this all Christians, who forsake their dearest Enjoyments for Christ. He assures them, they shall be recompensed in this Life an Hundred fold: How? Non formaliter, sed eminenter: Not in Specie, but in Valour; not in Kind, but in Equivalency: Not an Hundred Brethren, or Sisters, or Lands, but first, he shall have that in God, which all Creatures would be to him, if they were multiplied an Hundred times; 2dly, The Gifts and Graces, the Comforts and Consolations of the Holy Spirit, shall be an Hundred-fold better Portion, than any thing we can part with for the sake of Christ, and his Gospel here. Learn hence, That tho' we may be Losers for Christ, yet shall we never be Loser's by him.  
30 But many that are first, shall be last; and the last shall be first.  
A twofold Sense and Interpretation is given of these Words. The First respects the Jews and Gentiles in general, the Second, all Professors of Christianity in particular. The Jews, as if Christ had said, Look upon themselves as first, and nearest to the Kingdom of Heaven, but for their Infidelity they shall be last in it: That is, shall never come there. And the Gentiles, who are looked upon as Dogs, and farthest from Heaven, shall be first there, upon their Conversion to me, and Faith in me. As the Words respect all Professors, the Sense is, Many that are first in their own Esteem, and in the Opinion of others, and forward in a Profession of Religion, yet at the Day of Judgement they will be last and least in mine and my Father's Estimation and Account. And many that were little in their own, and less in the Esteem of others, who had a less Name and Vogue in the World, shall yet be first and highest in my Favour. Learn hence, That the Day of Judgement will frustrate a great many Persons Expectations, both as touching others, and concerning themselves. Many will miss of Heaven, and be last, which looked upon themselves to be first. And many will find others in Heaven, whom they least expected there. The Lord judgeth not as Man judgeth. We judge of Men by outward Appearances, but we are sure that the Judgement of God is according to Truth. He can neither be deceived, nor yet deceive.   

CHAP. XX.  
1 FOR the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them, Go ye also into the vineyard, and whatsoever is right, I will give you. And they went their way. 5 Again he went out about the sixth, and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and whatsoever is right, that shall ye receive.  
A twofold Sense and Interpretation is given of this Parable. The one Literal, the other Analogical. The Historical and Literal Sense relates to the calling of the Gentiles. The Jews were the first People that God had in the World, they were hired into the Vineyard betimes in the Morning, the Gentiles not till the Day was far spent; yet shall the Gentiles, by the Favour and Bounty of God, receive the same Reward of Eternal Life which was promised to the Jews, who bore the Heat of the Day, while the Gentiles stood idle. In the Analogical Sense we may understand all Persons indefinitely, called by the Gospel into the visible Church, those that are called last, shall be rewarded together with the first; and accordingly the Design and Scope of this Parable is to show the Freeness of Divine Grace in the Distribution of those Rewards which the Hand of Mercy conferrs upon God's faithful Servants. The Vineyard is the Church of God, the Husbandman is God himself, the Labourers are particular Persons. God's going at divers times into his Vineyard imports the several Ages of Man's Life; some are called early in the Morning, some at Noon, others at Night. Now when God comes to dispense his Rewards, those that entered first into the Vineyard, and did most Service for God, shall be plentifully rewarded by him, and such as came in later, but did faithful Service, shall not miss of a merciful Reward. Learn, 1. That so long as a Person keeps out of Christ's Vineyard and Service, he is Idle. Every unregenerate Man is an idle Man. 2. That Persons are called by the preaching of the Gospel at several Ages and Periods of Life into God's Vineyard; that is, into the Communion of the visible Church. 3. That such as do come in, tho' late, into God's Vineyard, and work diligently, and faithfully, shall not miss of a Reward of Grace at the Hand of free Mercy.  
8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more, and they likewise received every man a penny. 11 And when they had received it, they murmured against the good man of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have born the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? is thine eye evil, because I am good? 16 So the last shall be first, and the first last▪ for many be called, but few chosen.  
Here observe, 1. That the time of God's full rewarding of his Labourers is the Evening of their Days; that is, when their Work is done. When the Evening was come, the Lord of the Vineyard called his Labourers, and gave them their Hire; not but that they have part of their Reward in Hand, but it is chief laid up in Hope. Obs. 2. That tho' God makes no difference in his Servants Wages for the time of their Work, yet he will make a difference for the degrees of their Service. Undoubtedly they that have done most Work, shall receive most Wages. He that soweth bountifully, shall reap bountifully; God will reward every Man according to his Works; that is, not only according to the Nature and Quality, but the Measure and Degree of his Works. All shall have Equity, but all shall not have equal Bounty. Obs. 3. That all Inequality in the Distribution of Rewards doth not make God an unjust Accepter of Persons; he may dispense both Grace and Glory, in what Measure and Degree he pleases, without the least Shadow of Unrighteousness. Is it not lawful for me to do what I will with mine own? Obs. 4. That when we have done much Service for God, by labouring longer than others in his Vineyard, it is our Duty to have a low Esteem both of our Services and ourselves, for the first shall be last, and the last first: That is, they that are first and highest in their own Esteem, shall be last and least in God's Account.  
17 And Jesus going up to Jerusalem, took the twelve disciples apart in the way, and said unto them, 18 Behold, we go up to Jerusalem, and the Son of man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death, 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.  
This is now the third time that Christ had acquainted his Disciples very lately with his approaching Sufferings and bloody Passion. He did it twice before, Chap. 16, and Chap. 17. yet now he mentions it again, that they might not be dismayed, and their Faith might not be shaken to see him die, who called himself the true Messiah, and the Son of God. The first time he told his Disciples of his Death in general, the second time he declares the means by Treason; now he tells them the manner by crucifying, that he should be Scourged, Mocked, Spit upon, and Crucified: All this he did to prevent his Disciples Dejection at his Sufferings. Learn thence, That it is highly necessary that the Doctrine of the Cross be often preached to us; that so being armed with Expectation of Sufferings before they come, we may be the less dismayed and disheartened when they come. Our Lord's frequent forewarning his Disciples of his Death and Sufferings was to forearm them with Expectation of his Sufferings, and with Preparation for their own.  
20 Then came to him the mother of Zebedee's children, with her sons, worshipping him, and desiring a certain thing of him. 21 And he said unto her, What wilt thou? she saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left in thy kingdom.  
Observe here, 1. The Persons making this Request to Christ. Zebedee's Children; that is, James and John, by the Mouth of their Mother. They spoke by her Lips, and made use of her Tongue to usher in a Request which they were ashamed to make themselves. Obs. 2. The Request itself, Grant that these Two may sit, the one on thy Right, the other on thy Left Hand. Where, Note, How these Disciples did still dream of Christ's Temporal Kingdom, (altho' he had so often told them, that his Kingdom was not of this World,) and ambitiously seek to have the Preference and Pre-eminence in that Kingdom. See here, how these poor Fishermen had already learned craftily to fish for Preferment. Who can wonder to see some Sparks of Ambition and Worldly Desires in the holiest Ministers of Christ, when the Apostles themselves were not free from aspiring Thoughts, even when they lay in the Bosom of their Saviour? Ambition has all along infected Churchmen, and troubled the Church even from the very first Original and Foundation of it. Obs. 3. Both the Unseasonableness and Unreasonableness of this Request made by the Disciples. Christ speaks of his Sufferings to them, and they sue for Dignity and great Places from him, in optimis non nihil est pessimi. The holiest, the wisest, and best of Men in this their imperfect State are not wholly free from passionate Infirmities. Who would have expected that when our Saviour had been preaching the Doctrine of the Cross to his Disciples, telling them that he must be Mocked, Scourged, Spit upon, and Crucified for them; that they should be seeking and suing to him for Secular Dignity and Honour, Pre-eminence and Power? But we plainly see the best of Men are but Men at the best; none are in a State of Perfection on this side Heaven.  
22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? they say unto him, We are able.  
Our Saviour in his Answer tells these Disciples, 1. That they were greatly ignorant of the Nature and Quality of his Kingdom, which was not Secular, but Heavenly; but the Carnal Notion of a Glorious Earthly Kingdom upon Earth, in which they should be delivered from the Roman Power, was so deeply imprinted in their Minds, that they frequently declared their Expectation of it, notwithstanding all the Assurances which Christ had given them of the contrary. Obs. 2. The Course which our Saviour takes to cool the Ambition of his Disciples; he tells them, they must expect here not Crowns on their Heads, but a Cross on their Backs; they must first taste of his Sufferings, before they talk of his Glory, and patiently suffer for him, before they expect to reign with him; plainly intimating, that the Cross is the way to the Crown, Suffering the way to Reigning, and that those that suffer most for Christ shall partake of highest Dignity and Glory from him. Obs. 3. The presumptuous Confidence which the Disciples had of their own Strength and Ability for Sufferings. Are ye able, says Christ, to drink of my Cup? They reply, We are able. Alas, poor Disciples! when it came to the Trial, they all cowardly forsook him, and fled. A bold Presumption makes us vaunt of our own Ability; holy Jealousy makes us distrustful of our own Strength. Those that are least acquainted with the Cross, are usually the most confident Undertakers.  
23 And he saith unto them, Ye shall drink indeed of my cup, and be baptised with the baptism that I am baptised with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.  
Observe here, Our Blessed Saviour's wonderful Mildness and Gentleness towards his Disciples; he doth not with Passion, much less with Indignation, reprehend them, either for their Ambition or Presumption, but makes the best of their Answer, and encourages their good Intentions: He tells them, they should have the Honour to share with him in his Sufferings, to pledge him in his own Cup, and after a Conformity to him in his Sufferings, they might expect to be Sharers with him in his Glory. Yet observe, that when Christ says, That to sit at his Right Hand was not his to give, He means, as he was Man; or as he was Mediator, for elsewhere, as God, we find him asserting his Power to dispose of the Kingdom of Heaven. John 10.28. I give unto them Eternal Life.  
24 And when the ten heard it, they were moved with indignation against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them. 26 But it shall not be so among you: but whosoever will be great among you, let him be your minister: 27 And whosoever will be chief among you, let him be your servant.  
That Christ might effectually quench those unhappy Sparks of Ambition which were kindled in his Apostles Minds, he tells them, that Supremacy and Dominion belong to Secular Princes, not to Evangelical Pastors, who ought to carry themselves with Humility towards one another; not that Christ directs to a Parity and Equality amongst all his Ministers, and forbids the Preeminency of some over others, but the Affectation of Superiority, and the Love of Preeminency, is that which our Saviour disallows. Learn, 1. That so far ought the Ministers of Christ to be from affecting a Domination and Superiority of Power over their Fellow-brethrens, that in Imitation of Christ their Lord and Master, they ought to account themselves Fellow-Servants. I am amongst you, saith Christ, as one that serveth. 2. That such Ministers as do love and affect Pre-eminence and Superiority, are most unfit for it. and they deserve it best, who seek it least. 3. That the Dignity and Honour which the Ministers of Christ should chief and only affect, is in another World; and the way to be greatest and highest there, is to be low and humble here, mean in our own Eyes, and little in our own Esteem. Whosoever will be chief, (says Christ) let him be your Servant.  
28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.  
To encourage his Disciples to this condescending Humility one towards another, our Saviour propounds to them his own instructive Example; I came not to be ministered unto, (says Christ) but to minister to the Wants and Necessities of others, both for Soul and Body. Oh what a Sight will it be, as if our Lord had said, to behold an humble God, and a proud Creature; an humble Saviour, and an haughty Sinner. Yea, our Lord urges his Example farther, that as he laid down his Life for us, so should we be ready to lay down our Lives for one another. Did Christ lay down his Life for us, and shall not we lay down a Lust for him? Our Pride, our Ambition, our Affectation of Dignity and Superiority over others.  
29 And as they departed from Jericho, a great multitude followed him. 30 And behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. 31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David. 32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.  
This Chapter concludes with a famous Miracle, wrought by Christ upon two blind Men in the Sight of a great Multitude which followed him. Where obs. 1. The blind Men's Faith, in acknowledging Christ to be the true Messiah, for so much the Title of the Son of David signifies. 2. Their Fervency, in crying so earnestly to Christ for Mercy, and Healing. Have mercy upon us, thou Son of David. A true Sense of Want will make us cry unto Christ for Helpe earnestly, and with undeniable Importunity. Obs. 3. The great Condescension of Christ towards these poor blind Men: He stood still, he called them, he had Compassion on them, he touched their Eyes, and healed them. A mighty Instance of Christ's Divine Power. He that can open blind Eyes with a touch of his Finger, is really God. His Touch is an Omnipotent Touch. Obs. 4. Although Christ well knew the Condition of these blind Men, yet before he will restore them to sight, they must sensibly complain of the want of Sight, and cry unto him for Mercy and Healing. Learn thence, That altho' Christ perfectly knows all our Wants, yet he takes no notice of them, till we make them known to him by Prayer. Obs. 5. The best Way and Course which the blind Men took to express their Thankfulness to Christ for recovered Sight, they followed him. Learn thence, That Mercy from Christ is then rightly improved, when it engages us to follow Christ. This should be the effect of all Salvations wrought for us. He praiseth God best, that serveth and obeyeth him most; the Life of Thankfulness consists in the Thankfulness of the Life.   

CHAP. XXI.  
1 AND when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, than sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: lose them, and bring them unto me. 3 And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.  
The former part of this Chapter gives us an Account of our Saviour's Solemn and Triumphant Riding into the City of Jerusalem. Where Observe, That in all our Saviour's Journeys and Travails from Place to Place, he constantly went like a poor Man on foot, without Noise, and without Train; now he goes up to Jerusalem to die for Sinners he rides, to show his great Cheerfulness in that Service, and his Forwardness to lay down his Life for us. But what doth he ride upon? An Ass, according to the manner of great Persons amongst the Jews; but especially to fulfil the Prophecy, Zach. 9.9. that the Messiah, a King of the Jews, should come riding upon an Ass. But this Ass was a Colt, the Foal of an Ass, on which never Man had road before, says St. Mark Ch. 11. 12. signifying thereby, that the most unruly and untamed Creatures become obedient and obsequious to him; and upon a borrowed Ass, the use of which he demands; thereby manifesting his Sovereign Right to all the Creatures; and accordingly he bids his Disciples tell the Owner of the Ass, that the Lord had need of him; not our Lord, but the Lord; that is, he that is the Lord of all, whose are the  upon a Thousand Hills; he that is Lord of all the Beasts, and the Owners too. Observe farther, That notwithstanding Christ's supreme Right to the Ass and the Colt, he will have neither of them taken without the Owner's Knowledge, or against his Will; but the Disciples must acquaint him with it, and by a double Argument move him to it. 1. Christ's Right of Dominion and Sovereignty over them; he is the Lord that sends for them. 2. His present Occasion for them; the Lord has need of them. Obs. lastly, What a clear and full Demonstration Christ here gave of his Divine Nature, by his Omnisciency in foreseeing and foretelling the Event; by his Omnipotency, in inclining the Heart, and overruling the Will of the Owner to let the Colt go, and by an Act of Sovereignty as he was Lord of the Creatures to command, and call for their Service when he needed them.  
4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Zion, Behold, thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.  
Here the Reason is assigned why Christ road upon the Ass into Jerusalem, it was to fulfil an ancient Prophecy, that the Messiah or King of the Jews should come riding upon that Beast into Jerusalem. There was not any Prophecy of Christ more plainly fulfilled than this. The Prophecy alluded to, is Zach. 9.9. Rejoice greatly, oh Daughter of Zion, shout, oh Daughter of Jerusalem, behold thy King cometh unto thee; he is just, and having Salvation, lowly and riding upon an Ass, and upon a Colt, the Foal of an Ass. Where Note, the Character given of the Messiah, he is the Supreme King and Governor of his Church; thy King cometh. The Errand that he comes upon, Bringing Salvation, and the Entertainment which his Church was to give him: Namely, To receive him with Triumphs of Joy, and Universal Acclamations. Rejoice, oh Daughter of Zion, and shout, oh Jerusalem, for Joy.  
6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their , and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord, Hosanna in the highest.  
Observe here, 1. The Obedience of the Disciples, and the Motions of the Multitude; the Disciples never dispute their Lord's Commands, nor raise Objections, nor are afraid of Dangers, but speedily execute their Lord's Pleasure, and find every thing according to their Lord's Prediction. When our Call is clear, our Obedience must be speedy. What God commands, we are not to dispute, but to obey. The Disciples did as Jesus commanded them. Obs. 2. The Actions of the Multitude, in acknowledging Christ to be their King. They cast their Garments on the Ground for him to ride upon, according to the Custom of Princes when they ride in State; and they do not only disrobe their Backs, but expend their Breath in joyful Acclamations, and loud Hosannas; wishing all manner of Prosperity to this meek, but mighty King. In this princely, yet poor and despicable Pomp, doth our Saviour enter into 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 fond admire; yet because he was a King, he would be proclaimed such, and have his Kingdom confessed, applauded, and blest: But that it might appear, his Kingdom was not of this World, he abandons all Worldly Magnificence. Oh glorious, yet homely Pomp! Oh meek, but mighty Prince!  
10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the Prophet of Nazareth of Galilee.  
This is not the first or only time that Jerusalem was moved and troubled at the Appearance of Christ; at his Birth, Matth. 2. we read all Jerusalem was troubled, together with Herod; and now he that rides into Jerusalem, tho' in so mean a Port, yet there is a new Commotion. Jerusalem, instead of being thankful for his Company, is troubled at his Presence. Thence Learn, That such Persons and Places a● have the greatest Helps and Privileges afforded to them, are not always the most answerable in their Returns of Thankfulness. 'Tis not Christ's Presence with us, but his Welcome to us, that makes us happy. Christ is daily taught in our Synagogues, and preached in our Streets, yet alas! Multitudes are ignorant of him, and say with the Men of Jerusalem, when Christ was before their Eyes, Who is this?  
12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, 13 And said unto them, It is written, my house shall be called the house of Prayer, but ye have made it a den of thiefs.  
Our Blessed Saviour having entered Jerusalem, Observe his first Walk was not to the Palace, but to the Temple, and his Work there was to purge and reform: All Reformation of Manners must begin first at the House of God. Our Lord's Business was to reform the Temple, not to ruin it. Places dedicated to public Worship, if profaned and polluted, aught to be purged from their Abuses, not pulled down and destroyed, because they have been abused. But what was the Profanation of the Temple, which so offended our Saviour? Answ. Within the third or outward Court of the Temple, there was a public Mart, or Market held, where were sold Oxen, Sheep, and Doves, and such things as were needful for Sacrifice; many of the Jews coming an Hundred Miles to the Temple, it was burdensome to bring their Sacrifices so far with them: Wherefore order was taken by the Priests, that Sheep and Oxen, Meal and Oil, and all other Requisites for Sacrifice, should be had for Money close by the Altar, to the great ease of the Offerer. Nothing could be more plausible than this Plea. But the fairest Pretences cannot bear out a Sin with God; therefore our Blessed Saviour in Indignation at so foul an Abuse, whips out these Chapmen, casts down their Tables, and vindicates the Honour and Reputation of his Father's House. Learn hence, That there is a Reverence due to God's House for the Owner's sake, and for the Service sake. Nothing but Holiness can become that Place, where God is worshipped in the Beauty of Holiness. Observe, Lastly, The Reason which our Saviour gives for this Act of his; for (says he) It is written, my House shall be called an House of Prayer: Whereby Prayer is to be understood the whole Worship and Service of Almighty God, of which Prayer is an eminent and principal Part: That which gives Denomination to an House, is certainly the chief Work to be done in that House. Now God's House being called an House of Prayer, certainly implies, that Prayer is the chief and principal Work to be performed in his House; yet must we take heed that we set not the Ordinances of God at Variance one with another; we must not idolise one Ordinance, and vilify another, but pay an awful Respect and Regard to all the Institutions of our Maker.  
14 And the blind and the lame came to him in the temple, and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?  
Observe here, 1. That our Blessed Saviour works his Miracles not secretly in a Corner, but openly in the Temple, and submits them to the Examination of all Persons Senses. A Miracle is a supernatural Action, which is obvious to Sense. Popish Miracles are talked of by many, but seen by none. Obs. 2. That Christ's Enemies are never more incensed, than when his Divine Power is most exerted, and his Divine Nature owned and acknowledged. When the chief Priests saw the Miracles which Jesus did, and heard the Children, crying, Hosanna to the Son of David, they were displeased. Obs. 3. That Christ can glorify himself by the Mouth of Babes and Sucklings; he can form and fit up what Instruments he pleases, to show forth his Excellencies, and celebrate his Praises. Out of the Mouths of Babes and Sucklings thou hast perfected Praise.  
17 And he left them, and went out of the city into Bethany, and he lodged there. 18 Now in the morning as he returned into the city, he hungered. 19 And when he saw a figtree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the figtree withered away.  
Our Blessed Saviour having driven the Buyers and Sellers out of the temple, lodges not that Night in Jerusalem, but withdraws to Bethany, a Place of Retirement from the Noise and Tumult of the City. Where Note, Our Lord's Love of Solitude and Retiredness. How delightful is it to a good Man, to dwell sometimes within himself, to take the Wings of a Dove, and fly away, and be at rest: Yet the next Morning our Lord returns to the City; he knew when to be solitary, and when to be sociable; when to be alone, and when to converse in Company. In his Passage to the City he espies a Figtree; and being an hungry, (to show the Truth of his Humanity) he goes to the Figtree, and finds it full of Leaves, but without any Fruit. Displeased with this Disappointment, he curses the Tree which had deceived his Expectation. This Action of our Saviour, in cursing the barren Figtree, was Typical; an Emblem of the Destruction of Jerusalem in general, and of every Person in particular, that satisfies himself with a withered Profession, bearing Leaves only, but no Fruit. As this Figtree was, so are they; nigh unto cursing. Learn thence, That such as content themselves with a Fruitless Profession of Religion, are in great danger of having God's Blasting added to their Barrenness.  
20 And when the disciples saw it, they marvelled, saying, how soon is the figtree withered away? 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith and doubt not, ye shall not only do this which is done to the figtree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things whatsoever ye shall ask in prayer, beliewing, ye shall receive.  
The Disciples being filled with Admiration at the sudden withering of the Figtree, thereupon our Saviour exhorts them to have Faith in God: That is, firmly to rely upon the Power of God, whereby he is able; upon the Goodness of God, whereby he is willing to fulfil his Promises to us. Learn, 1. That Faith is a necessary Ingredient in Prayer. Praying without Faith is like shooting without Bullet; it makes a noise, but doth no Execution. 2. That whatsoever good thing God has made the Matter of a Promise, shall be given to good Men, praying in Faith. Whatsoever ye ask in Prayer, believing, ye shall receive.  
23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority dost thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing; which if ye tell me, likewise will tell you by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? and they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.  
The Pharisees having often questioned our Saviour's Doctrine before, they call in question his Mission and Authority now. Although they might easily have understood his Divine Mission by his Divine Miracles. Almighty God never impowered any to work Miracles that were not sent by him; when the Adversaries of Christ can object nothing against his Doctrine, they then quarrel with him about his Commission and Calling, and demand by what Authority he doth teach and work Miracles. Our Blessed Saviour well understanding their Drift and Design, answers them one Question, by ask them another. The Baptism of John, was it from Heaven, or of Men? Was it of Divine Institution, or of Humane Invention? Implying, that the calling of such as call themselves the Ministers of God, aught to be from God. No Man ought to take this Honour upon himself, but he that is called of God, as was Aaron, Heb. 5.4. The Pharisees reply, they could not tell whence John had his Mission and Authority, this was a manifest Untruth; by refusing to tell the Truth, they fall into a Lie. One Sin ensnares, and draws Men into the Commission of more. Such as will not speak exact Truth, according to their Knowledge, they fall into the Sin of Lying against their Consciences. Our Saviour answers them, Neither tell I you by what Authority I do these things. He doth not say, I cannot, or I will not tell you; but I do not, I need not tell you, because the Miracles which I work before you are a sufficient Demonstration of my Divine Commission, that I am sent of God amongst you; for God never set the Seal of his Omnipotence to a Lie, nor impower'd an Impostor to work real Miracles.  
28 But what think you? A certain man had two sons, and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repent, and went. 30 And he came to the second, and said likewise: And he answered and said, I go, sir; and went not. 31 Whether of them twain did the will of his Father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him. And ye, when ye had seen it, repent not afterward, that ye might believe him.  
The Design and Scope of this Parable is to show, That Publicans and Harlots; that is, the vilest, the profanest and worst of Sinners, who upon the hearing of Christ's Doctrine and Miracles, did repent and believe, were in a much better Condition than the proud Pharisees; who, tho' they pretended to great Measures of Knowledge and high Degrees of Holiness, yet did obstinately oppose Christ, disobey his Doctrine, deny his Miracles, and set at nought his Person. Learn hence, That the greatest, the vilest, and the worst of Sinners, upon their Repentance and Faith in Christ, shall much sooner find Acceptance with God, than proud Pharisaical Justiciaries, who confidently rely upon their own Righteousness. Publicans and Harlots (says Christ here to the Pharisees) shall go into the Kingdom of God before you. Publicans were the worst sort of Men, and Harlots the worst kind of Women; yet did these repent sooner, and believed in Christ before the proud Pharisees.  
33 Hear another parable: There was a certain householder which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country. 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again he sent other servants, more than the first: and they did unto them likewise. 37 But last of all he sent unto them his Son, saying, They will reverence my Son. 38 But when the husbandmen saw the Son, they said among themselves, This is the heir, come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him.  
In this Parable God compares the Jewish Church to a Vineyard, himself to an Housholder; his Planting, Pruning, and Fencing his Vineyard, denotes his Care to furnish his Church with all needful Helps and Means to make it spiritually; fruitful; his letting it out to Husbandmen signifies his committing the Care of his Church to the Priests and Levites, the public Pastors and Governors of the Church; his Servants are the Prophets and Apostles, whom he sent from time to time, to admonish them to bring forth Fruit answerable to the Cost which God had expended on them. His Son is Jesus Christ, whom the Rulers of the Jewish Church slew and murdered. The Scope of the Parable is to discover to the Jews, particularly, to the Pharisees, their obstinate Impenitency under all Means, their bloody Cruelty to the Prophets of God; their Tremendous Gild, in crucifying the Son of God. For all which, God would unchurch them finally, and ruin their Nation, and set up a Church among the Gentiles, that should bring forth better Fruit than the Jewish Church ever did. From the whole, Note, 1. That the Church is God's Vineyard, exceeding dear and precious to the Planter and the Owner of it. 2. As dear as God's Vineyard is unto him, in case of Barrenness and Unfruitfulness, it is in great Danger of being destroyed, and laid waste by him. 3. That the only Way and Course to engage God's Care over his Vineyard, and to prevent his giving it to other Husbandmen, is to give him the Fruits of it. It is but a Vineyard that God lets out, it is no Inheritance; no People ever had so many Promises of God's Favour as the Jews had, nor ever enjoyed so many Privileges, whilst they stood in his Favour, as the Jews did. Yet tho' they were the first, and the natural Branches, they are broken off, and we Gentiles stand by Faith, let us not be highminded, but fear, Rom. 11. v. 20.  
40 When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.  
Observe here, At the first mentioning of the Parable, the Pharisees express a bitter Indignation against such wicked Servants, not considering what a dreadful Sentence they passed upon themselves, and their own Nation. Little did they think that hereby they condemned their Temple to be burnt, their City to be destroyed, their Country to be ruined; but in these Words they vindicate God, they condemn themselves, and own the Justice of God, in inflicting the severest Punishments on them.  
42 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.  
Which Words are the Application that our Saviour makes of the foregoing Parable concerning the Vineyard; which the chief Priests and Pharisees did not apprehend themselves to be concerned in, till he brought the Application of it home unto them. Therefore say I unto you, the Kingdom of God shall be taken from you, etc. Note, 1. The greatest Mercy that God can bestow upon any People, is, his giving his Kingdom to them; that is, all Gospel-Ordinances, and Church-Priviledges leading to the Kingdom of Heaven. 2. Observe the Terms, upon which God either gives or continues his Kingdom to a Church and Nation. And that is, upon bringing forth the Fruits thereof. Learn, 3. That the greatest Judgement which can befall a People, is the taking away the Kingdom of God from them. The Kingdom of God shall be taken from you, and given, etc.  
43 Jesus saith unto them, Did ye never read in the scriptures, The stone which the bvilders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 44 And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder.  
These Words are taken out of the 118th Psalm, which the Jews understood to be a Prophecy of the Messiah, and accordingly Christ applies them to himself. The Church is the Building intended, Christ himself the Stone rejected. The Rejecters, or the Bvilder's Rejecting, were the Heads of the Jewish Church; that is, the chief Priests and Pharisees. God, the great Master-Builder of his Church, takes this precious Foundation. Stone out of the Rubbish, and sets it in the Head of the Corner. Nevertheless there are some who stumble at this Stone. Some through Ignorance, others through Malice stumble at his Person, at his Doctrine, at his Institutions. These shall be broken in pieces. But on whomsoever this Stone shall fall, it will grind them to Powder. That is, Christ himself will fall as a burdensome Stone upon all those that knowingly and maliciously oppose him; and particularly upon the Jews, who not only rejected him, but persecuted and destroyed him. Thus Christ tells the chief Priests and Pharisees their own particular Doom, and also declares what will be the fatal Issue of all that Opposition which is made against himself and his Church. It will terminate in their inevitable and irreparable Destruction. Whosoever shall fall on this Stone, shall be broken; and on whomsoever it shall fall, it will grind them to Powder.  
45 And when the chief priests and Pharisees had heard his parables, they perceived that he spoke of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.  
When the chief Priests came to understand that these Parables were all applied to them, that they were the Murderers of the King's Son. That they were the Builders that rejected the chief Cornerstone, they are enraged at the close Application made to themselves; and had not Fear restrained them, would have laid violent Hands upon him. Learn thence, That nothing doth more provoke and exasperate unsound Hypocrites, than the particular Application, and close coming home of the Word of God unto their Hearts and Consciences. So long as the Truths of God are generally delivered, Sinners are easy, looking upon themselves as unconcerned; but when the Word of God comes close to them, and says, Thou art the Man. This is thy Wickedness. They are angry at the Message, and rage at the Messenger.   

CHAP. XXII.  
1 AND Jesus answered, and spoke unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his Son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage: 5 But they made light of it, and went their ways, one to his farm, another to his merchandise. 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burnt up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the high ways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the high ways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? and he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into utter darkness: there shall be weeping and gnashing of teeth.  
The Design and Scope of this Parable of the Marriage-Supper, is to set forth that Gracious Offer of Mercy and Salvation, which was made by God in and through the preaching of the Gospel to the Church of the Jews. The Gospel is here compared to a Feast, because in a Feast there is Plenty, Variety, and Dainties. Also to a Marriage-Feast, being full of Joy, Delight and Pleasure. And to a Marriage Feast made by a King, as being full of State, Magnificence and Grandeur. To this Marriage-Feast or Gospel-Supper, Almighty God invited the Church of the Jews, and the Servants sent forth to invite them, were the Prophets and Apostles in general; and John the Baptist in particular, whom they entreated spitefully, and slew. The making light of the Invitation signifies the Generality of the Jews Refusal and careless Contempt of the Offers of Grace in the Gospel. By the Armies which God sent forth to destroy those Murderers, are meant the Roman Soldiers, who spoiled and laid waste the City of Jerusalem, and were the severe Executioners of God's Wrath and Judgement upon the wicked Jews. The High Ways signify the despised Gentiles, who upon the Jews Refusal, were invited to this Supper, and prevailed with to come in. The King's coming in to see his Guests, denotes, that Inspection which Christ makes into his Church in the times of the Gospel. By that Man without the Wedding-Garment, understand such as are destitute of true Grace and real Holiness, both in Heart and Life in the Examination of him. Christ says, Friend, how camest thou in hither? Not Friends, why came you along with him. Teaching us, That if unholy Persons will press in to the Lord's Supper, the Sin is theirs; but if we come not, because they will come, the Sin is ours. The Presence of an unholy Person at the Lord's Table ought not to discourage us from our Duty, or cause us to turn our Back upon that Ordinance. The Command to bind the unqualified Person Hand and Foot, and to cast him into utter Darkness, plainly intimates, that the Condition of such Persons as live under the Light, and enjoy the Liberty of the Gospel, but walk not answerably to their Profession, is deplorably sad and doleful. They do not only incur Damnation, but no Damnation like it. Bind him Hand and Foot, and cast him into utter Darkness. From the whole, Note, 1. That the Gospel for its Freeness and Fullness, for its Varieties and Delicacies, is like a Marriage-Supper. 2. That Gospel Invitations are mightily disesteemed. 3. That the Preference which the World has in Men's Esteem is the great cause of the Gospel's Contempt. They went, one to his Farm, and the other to his Merchandise. 4. That such as are Careless in the Day of Grace, shall undoubtedly be Speechless in the Day of Judgement. 5. That Christ takes a more particular Notice of every Guest that cometh to his Royal Supper, than any of his Ministers do take, or can take. There was but one Person without the Wedding-Garment, and he falls under the Eye and View of Christ. 6. That 'tis not sufficient that we come, but clothed we must be, before we come, if ever we expect a Gracious Welcome to Christ's Supper; clothed with Sincerity, clothed with Humility, clothed with Love and Charity; if we be not thus clothed, we shall appear naked to our Shame, and hear that dreadful Charge, Bind him Hand and Foot, and cast him into utter Darkness; where is weeping, and gnashing of Teeth.  
14 For many are called, but few are chosen.  
This is our Blessed Saviour's Application of the foregoing Parable to the Jews; he tells them, that many of them, indeed all of them were called; that is, invited to the Gospel-Supper, but with few, very few of them was found that sincere Faith, and that sound Repentance, which doth accompany Salvation. Learn thence, That amongst the Multitude of those that are called by the Gospel unto Holiness and Obedience, few, very few comparatively, do obey that Call, and shall be Eternally saved.  
15 Then went the Pharisees, and took counsel how they might entangle him in his talk. 16 And they sent out unto him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men. 17 Tell us therefore, what thinkest thou? Is it lawful to give tribute unto Cesar, or not? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 Show me the tribute-money. And they brought unto him a penny. 20 And he saith unto them, Whose is this image and superscription? 21 They say unto him, Cesar's. Then saith he unto them, Render therefore unto Cesar the things which are Cesar's: and unto God, the things that are God's. 22 When they had heard these words, they marvelled, and left him, and went their way.  
Here we have another new Design, to entangle our Blessed Saviour in his Discourse. Where observe, 1. The Persons employed to put the ensnaring Question to our Saviour; namely, the Pharisees and the Herodians. The Pharisees were against paying Tribute to Cesar, looking upon themselves as a free People, and the Emperor as an Usurper. But the Herodians were for it. Herod being made by the Roman Emperor, King of the Jews, was zealous for having the Jews pay Tribute to Caesar, and such of the Jews as sided with him, and particularly his Courtiers and Favourites were called Herodians. Obs. 2. The Policy and wicked Craft here used, in employing these two contrary Sects, to put the Question to our Saviour concerning Tribute. Thereby laying him under a Necessity (as they hoped) to offend one side, let him answer how he would. If to please the Pharisees he denied paying Tribute to Caesar, than he is accused of Sedition; if to gratify the Herodians he voted for paying Tribute, than he is looked upon as an Enemy to the Liberty of his Country, and exposed to a popular Odium: It has been the old Policy of Satan and his Instruments, to draw the Ministers of God into Dislike, either with the Magistrates, or with the People; that they may either fall under the Censure of the one, or the Displeasure of the other. Obs. 3. With what Wisdom and Caution our Lord answers them, he first calls for the Tribute-Money, which was the Roman Penny, answering to Seven Pence Halfpenny of our Money, Two of which they paid by way of Tribute or Poll-Money for every Head to the Emperor. Christ asks them, whose Image or Superscription their Coin bore? They answer, Caesar's: Render then, says Christ, to Caesar the things that are Caesar ' s. As if he had said, The admitting of the Roman Coin amongst you, is a Testimony that you are under Subjection to the Roman Emperor, because the coining and imposing of Money is an Act of Sovereign Authority. Now you having owned Caesar's Authority over you, by accepting of his Coin as current amongst you, give unto him his just Deuce, and render unto Caesar the things that are Caesar ' s. Learn thence, That there was no truer Paymaster of the King's Deuce, than he that was King of Kings; he preached it, and he practised it. Matth. 17.27. And as Christ is no Enemy to the Civil Rights of Princes, and his Religion exempts none from paying their Civil Duties: So Princes should be as careful not to rob him of his Divine Honour, as he is not to wrong them of their Civil Rights. As Christ requires all his Followers to render unto Caesar the things that are Caesar's, so should Princes oblige all their Subjects to Render unto God the things that are God's.  
23 The same day came to him the Sadduces, which say that there is no resurrection, and asked him, 24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 Now there were with us seven brethren, and the first, when he had married a wife, deceased, and having no issue, left his wife unto his brother. 26 Likewise the second also, and the third, unto the seventh. 27 And last of all the woman died also. 28 Therefore in the resurrection, whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage; but are as the angels of God in heaven. 31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33 And when the multitude heard this, they were astonished at his doctrine.  
Our Blessed Saviour having put the Pharisees and Herodians to silence, next the Sadducees encounter him. This Sect denied the Imm rtality of the Soul, and the Resurrection of the Body, and as an Objection against both, they propound a Case to our Saviour, of a Woman that had had Seven Brethren successively to her Husbands: They demand, Whose Wife of the Seven this Woman shall be at the Resurrection? As if they had said, If there be a Resurrection of Bodies, surely there will be a Resurrection of Relations too, and the other World will be like this, in which Men will marry as they do here. And if so, whose Wife of the Seven shall this Woman be, they all having an equal Claim to her? Now our Saviour for resolving of this Question, 1. Shows the different State of Men in this World, and in the other World. The Children of this World, says Christ, Marry, and are given in Marriage, but in the Resurrection they do neither. As if our Lord had said, After Men have lived awhile in this World, they die, and therefore Marriage is necessary to maintain a Succession of Mankind; but in the other World Men shall become Immortal, and live for ever; and then the Reason of Marriage will wholly cease. For when Men can die no more, there will be no need of any new Supplies of Mankind. 2. Our Saviour having got clear of the Sadducees Objection, by taking away the Ground and Foundation of it, he produceth an Argument for the Proof of the Soul's Immortality, and the Body's Resurrection. Thus, Those to whom Almighty God pronounces himself a God, are alive; but God pronounced himself a God to Abraham, Isaac, and Jacob, many Hundred Years after their Bodies were Dead; therefore their Souls are yet alive, otherwise God could not be their God; for he is not the God of the Dead, but of the Living. From the whole, Note, 1. That there is no Opinion so absurd, no Error so monstrous, that having had a Mother, will die for lack of a Nurse. The beastly Opinion of the Mortality of the Soul, and the Annihilation of the Body, finds saducees to profess and propagate it. Note, 2. The Certainty of another Life after this, in which Men shall be eternally happy, or intolerably miserable, according as they behave themselves here; tho' some Men live like Beasts, they shall not die like them, nor shall their last end be like theirs. Note, 3. That glorified Saints in the Morning of the Resurrection shall be like unto the Glorious Angels; not like them in Essence and Nature, but like them in their Properties and Qualities, in Holiness and Purity, in Immortality and Incorruptibility, and in their manner of Living; they shall no more stand in need of Meat or Drink, than the Angels do, but shall live the same Heavenly, Immortal and Incorruptible Life, that the Angels live. Note, 4. That all those that are in Covenant with God, whose God the Lord is, their Souls do immediately pass into Glory, and their Bodies at the Resurrection shall be Sharers in the same Happiness with their Souls. If God be just, the Soul must live, and the Body must rise: For good Men must be rewarded, and wicked Men punished; God will most certainly some time or other plentifully reward the Righteous, and punish the evil Doers; but this being not always done in this Life, the Justice of God requires it to be done in the next.  
34 But when the Pharisees had heard that he had put the saducees to silence, they were gathered together. 35 Then one of them which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all my mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thy self. 40 On these two commandments hang all the law and the prophets.  
The Sadducees being put by Christ to silence, the Pharisees again encounter him; they send to him a Lawyer, that is, one of their Interpreters and Expounders of the Law of Moses, who propounds this Question to him, Which is the great Commandment in the Law? Our Saviour tells them, It is to love the Lord with all the Heart, with all the Soul, and with all the Mind. That is, which all the Powers, Faculties, and Abilities of the Soul, with the greatest Measure, and highest Degrees of Love. This is the Sum and Substance of the Duties of the first Table. And the second is like unto it, not equal with it, but like unto it. The Duties of the second Table are of the same Authority, and of the same Necessity with the first. As a Man cannot be saved without the Love of God, so neither without the Love of his Neighbour. On these two Commandments hang all the Law and the Prophets. That is, the whole Duty of Man required by Moses and the Prophets, is comprehended in, and may be reduced to these Two Heads; namely, The Love of God, and our Neighbour. From the whole, Note, 1. That the Fervency of all our Affections, and particularly the Supremacy of our Love, is required by God as his Right and Due. Love must pass through, and possess all the Powers and Faculties of the Soul; the Mind must meditate upon God, the Will must choose and embrace him, and the Affections must take Complacency and Delight in him; the measure of loving God is to love him without measure. God reckons that we love him not at all, if we love him not above all. Note, 2. That thus to love God is the first and great Commandment. Great, in regard of the Object, which is God, the first Cause, and the chief Good. Great, in regard of the Obligation of it. To love God is so indispensible a Command, that God himself cannot free us from the Obligation of it; for so long as he is God, and we his Creatures, we shall lie under a natural and necessary Obligation to Love and serve him. Great, in regard of the Duration of it, when Faith shall be swallowed up in Vision, and Hope in Fruition; Love will then be perfected in a full Enjoyment. Note, 3. That every Man may, yea, aught to love himself, not his sinful self, but his natural self, and especially his Spiritual self, the new Nature in him. This, it ought to be his particular Care to increase and strengthen. Indeed there is no express Command in Scripture for a Man to love himself, because the Light of Nature directs, and the Law of Nature binds and moves every Man so to do. God has put a Principle of Self-love, and of Self-preservation, into all his Creatures, but especially into Man. Note, 4. As every Man ought to love himself, so 'tis every Man's Duty to love his Neighbour as himself. 1. Not as he does love himself, but as he ought to love himself. 2. Not in the same Degree and Measure that he loves himself, but after the same manner, and with the same kind of Love, that he loves himself. As we love ourselves freely and readily, sincerely and unfeignedly, tenderly and compassionately, constantly and perseveringly; so should we love our Neighbour. Tho' we are not commanded to love our Neighbour as much as we love ourselves, yet we are to love him like as we love ourselves. Note, Lastly, That the Duties of the first and second Table are inseparable. The Love of God and our Neighbour must not be parted. He that loveth not his Neighbour, whom he hath seen, never loved God, whom he hath not seen. A conscientious Regard to the Duties of both Tables will be an Argument of our Sincerity, and an Ornament to our Profession. Let it then be our Prayer, and daily endeavour, that we may love the Lord our God with all our Heart, and our Neighbour as ourselves. For this is the Sum of the Law, and the Substance of the Gospel.  
41 While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ? whose Son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord saying, 44 The Lord said unto my Lord, Sat thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his Son? 46 And no man was able to answer him a word, neither durst any man (from that day forth) ask him any more questions.  
The Pharisees had often put forth several Questions maliciously unto Christ, and now Christ puts forth one Question innocently unto them. Namely, What they thought of the Messiah whom they expected. They reply, that he was to be the Son of David, a Secular Prince descending from David, that should deliver them from the Power of the Romans, and restore them to their Civil Rights. This was the Notion they had of the Messiah, that he should be a Man, the Son of David, and nothing more. Our Saviour replies, Whence is it then that David calls the Messiah Lord? Psal. 110. v. 1. The Lord said unto my Lord: How could he be both David's Lord, and David's Son? No Son is Lord to his Father; therefore if Christ were David's Sovereign, he must be more than Man, more than David's Son. As Man, so he was David's Son; as God-man, so he was David's lord Note hence, 1. That altho' Christ was truly and really Man, yet he was more than a bare Man. He was Lord unto, and was the Salvation of his own Forefathers. Note, 2. That the only way to reconcile the Scriptures which speak concerning Christ, is to believe and acknowledge him to be God and Man in one Person. The Messiah as Man was to come forth out of David's Loins, but as God-Man he was David's Sovereign and Saviour. As Man, he was his Father's Son; as God, he was Lord to his own Father.   

CHAP. XXIII.  
1 THen spoke Jesus to the multitude, and to his disciples, 2 Saying, The Scribes and the Pharisees sit in Moses seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.  
The Scribes and Pharisees so often mentioned in the Gospels were the great Doctors, and Spiritual Guides amongst the Jews. Scribe is the Name of an Office, Pharisee the Name of a Sect. They were both Learned in the Law, and Teachers of the Law of Moses. Our Blessed Saviour in the former part of this Gospel held many Conferences with these Men, and used the most persuasive Arguments to convince them, both of their Errors and Wickedness. But their Obstinacy and Malice being such, that neither our Saviour's Ministry nor Miracles would convince them, hereupon our Lord denounces in this Chapter Eight several Woes against them. But first he charitably warns his Disciples and the Multitude against the Pernicious Practices of this sort of Men, saying, The Scribes and Pharisees sit in Moses Seat; that is, they teach and expound the Law of Moses, which they were wont to do sitting. Whatsoever they bid you observe, that observe and do. That is, what they teach you consonant to the Word of God, and agreeable to the Writings of Moses and the Prophets: If they go not out of Moses Chair into their own unwritten Traditions, follow their Doctrine, and obey their Precepts. But do not after their Works, follow not their Example, take heed of their Pride and Hypocrisy, of their Ambition and Vainglory. Obey their Doctrine, wherein it is sound; but follow not their Example, wherein it is corrupt. Learn, 1. That the Personal Miscarriages of Ministers must by no Means beget a Disesteem of their Office and Ministry. Charity must teach us to distinguish betwixt the Calling and the Crime. 2. That the infallible Truths of God recommended to us by a vicious Teacher, aught to be entertained and obeyed by us without either Scruple or Prejudice. What the Pharisees themselves (says Christ) bid you observe, that observe and do. 3. That no People are obliged to follow their Teacher's Pattern and Example any farther, than it is agreeable to Scripture-Rule, and conformable to Christ's Example. Do not after their Works, who say, and do not.  
4 For they bind heavy burdens, and grievous to be born, and lay them on men's shoulders, but they themselves will not move them with one of their fingers.  
These heavy Burdens which the Pharisees laid upon the People's Shoulders, were Counsels and Directions, Rules and Canons, Austerities and Severities, which the Pharisees introduced and imposed upon their Hearers, but would not undergo the least part of those Severities themselves. If we do not follow our own Counsels, we must not think to oblige our People to follow them. No Man ought to press upon others what he is unwilling to perform himself. It is very sinful to give that Counsel to others which we refuse to take ourselves.  
5 But all their works they do, for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.  
In these Words our Blessed Saviour admonishes his Disciples and the Multitude to take heed of imitating the Pharisees in their Ostentation and Hypocrisy, in their Ambition and Vainglory, and he instances in Three Particulars, wherein they expressed it. 1. All their Works, says Christ, they do to be seen of Men. To do good Works, that Men may see them, is a Duty; but to do all or any of our Works to be seen of Men, is Hypocrisy. 2. They make broad their Phylacteries, and enlarge the Borders of their Garments. These Phylacteries were certain Scrowls and Labels of Parchment, in which were written the Ten Commandments, and some Sections of the Law; these they tied to their Foreheads, and pinned upon their left Sleeve, that the Law of God might be continually before their Eyes, and perpetually in their Remembrance. This Ceremony they judged God prescribed them. Deut. 6.8. Thou shalt bind them for a Sign upon thine Hand, and they shall be as frontlets between thine Eyes. By enlarging the Borders of their Garments, our Saviour points at the Fringes and blue Ribbons which the Jews did wear upon their Garments, in Obedience to the Command, Numb. 15.37, 38. As the Threads in those Fringes and Ribbons close woven together, did represent the Connexion, Complication, and inseparable Conjunction of God's Commandments among themselves; so the wearing of these Fringes was to put them in Mind of the Laws of God, that which way soever they turned their Eyes, they might meet with some pious Admonition to keep the Law of God. Now the vainglorious Pharisees, that they might be thought more mindful of the Law of God than other Men, did make their Phylacteries broader, and their Fringes thicker and longer than other Men. 3. They fond affected, and ambitiously contended for the first and uppermost Seats in all Conventions, as at Feasts, and in the Synagogues, and loved to be respectfully saluted in open and public Places, and to have Titles of Honour, such as Rabbi, Master, Father, and Doctor, put upon them. Now that which our Saviour condemns is the Pharisees fond Affectation of these little things, and unduly seeking their own Honour and Glory. It was not their taking, but their loving the uppermost Rooms at Feasts, that Christ condemns. From the whole, Note, 1. That Hypocrites are most in affecting Ceremonial Observations, and outward Parts of commanded Duties, neglecting the Substance of Religion itself. These Pharisees were for carrying a Library of God's Law on their , scarce a Letter of it in their Hearts. They wore the Law of God, as frontlets before their Eyes, but not engraven on the Tables of their Hearts. Observe, 2. That the Nature of Hypocrisy is to study more to seem Religious in the Sight of Men, than to be Religious indeed before God. The Hypocrite is the World's Saint, and not God's. He courts the World's Acceptation more than the Divine Favour and Approbation.  
8 But be not ye called Rabbi: for one is your master, even Christ, and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your master, even Christ. 11 But he that is greatest among you, shall be your servant. 12 And whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.  
The Word Rabbi signifies a Doctor or Teacher, eminently endowed with Variety of Knowledge, whose Place it was to sit in an exalted Chair, or chief Seat in the Synagogue; their Disciples and Scholars sat upon lower Forms at the Feet of their Teachers. Our Saviour doth not simply condemn the giving or receiving of these Titles of Rabbi, Master, and Father: But the things forbidden, are 1. A vainglorious Affectation of such Titles as these, the ambitious seeking of them, and glorying in them. 2. He condemns that Authority, and Dominion over the Consciences of Men, which the Pharisaical Doctors had usurped, telling the People that they ought to believe all their Doctrines, and practise all their Injunctions as the Commands of the Living God. They did in effect assume Infallibility to themselves. Learn hence, 1. That there have been in all Ages of the Church, a sort of Teachers, who have usurped Authority and Dominion over the Faith and Consciences of Men. 2. That Christians ought not to submit their Faith and Conscience in Matters of Religion to any Humane Authority whatsoever, nor to give up themselves absolutely to the Conduct of any Man's Judgement or Opinion in Matters of Faith. 3. That Christ alone, the great Prophet and infallible Teacher of his Church, is the only Person to whose Doctrine and Precepts we own absolute Faith and Obedience. One is your Master, even Christ. 4. As God will abase, and Men will despise the Proud, especially Ministers, who are such; so shall God exalt, and Men will honour them that stoop to the meanest Services for the Good of Souls. Whosoever exalteth himself, shall be abased. This was a Sentence often used by our Saviour, and was a frequent Saying among the Jews.  
13 But woe unto you Scribes and Pharisees, Hypocrites: for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering, to go in.  
From this Thirteenth Verse to the Thirtieth, the Pharisees have Eight several Woes denounced against them by our Saviour: The first is for perverting the Scriptures, and keeping the true Sense and Knowledge of them from the People. This St. Matthew calls the shutting up of the Kingdom of Heaven against Men. St. Luke calls it, A taking away the Key of Knowledge from Men, which is an Allusion to a known Custom among the Jews in Admission of their Doctors; for those that had Authority given them to interpret the Law and the Prophets, were solemnly admitted into that Office, by delivering to them a Key and a Table-Book. So that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures; and by taking away the Key of Knowledge, is signified first, that they arrogated to themselves alone the Understanding of the Scriptures; secondly, that they kept the true Knowledge of the Scriptures from the People, especially the Prophecies which concerned the Messiah, and so they hindered Men from embracing our Saviour's Doctrine, who were otherwise well enough disposed for it. Learn hence, 1. That the Knowledge of the Holy Scriptures is absolutely and indispensibly necessary, in order to Salvation. This our Saviour calls the Key, which lets Men into the Kingdom of Heaven. Learn, 2. That great is the Gild, and inexcusable the Fault of those who deprive the People of the Knowledge of the Scriptures. They shut the Kingdom of Heaven against Men, and do what in them lies to hinder their Eternal Salvation. Men may miscarry with their Knowledge, but they are sure to perish for want of Knowledge.  
14 Woe unto you Scribes and Pharisees, Hypocrites: for ye devour widows houses, and for a pretence make long prayers; therefore ye shall receive the greater damnation.  
The second Woe denounced against the Pharisees, is for their gross Hypocrisy, in colouring over their Covetousness, with a Pretence of Religion; making long Prayers in the Temple and Synagogues for Widows, and thereupon persuading them to give bountifully to the Corban, or the common Treasure of the Temple. Some part of which was employed for their Maintenance. Learn, 1. It is no new thing for designing Hypocrites to cover the foulest Transgression with the Cloak of Religion. The Pharisees make long Prayers a Cover for their Covetousness. 2. That to make use of Religion in Policy for Worldly Advantage-sake, is the way to be damned with a Vengeance for Religion-sake. woe unto you Scribes, etc.  
15 Woe unto you Scribes and Pharisees, Hypocrites: for ye compass sea and land to make one Proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.  
The next Woe denounced is for their false-ended Zeal and Earnestness, in proselyting Heathens to the Jewish Religion; not with a pious Intention to save them, but to serve themselves upon them, to have their Consciences and Purses under their Power; and when you have poisoned them, says our Saviour, by your corrupt Doctrine, and hardened them in a course of Sin by your wicked Example, they are more the Children of Hell than before you practised upon them. Learn, 1. Great is the Diligence, and indefatigable the Industry which false Teachers use, in gaining Proselytes to their Opinion and Party. They compass Sea and Land to make one Proselyte. 2. That such as are proselyted to Error, are ofttimes faster riveted in their false Opinions, than their Teachers themselves. They are made twofold more the Children of Hell than yourselves.  
16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing: but whosoever shall swear by the gold of the temple, he is a debtor. 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And whosoever shall swear by the altar, it is nothing: but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.  
The fourth Woe, which our Saviour denounces against the Pharisees, is for their false and erroneous Doctrine concerning Oaths. 1. They taught Men to swear by the Creatures. 2. They taught that some Oaths made by the Creatures were obligatory and binding, others not. Particularly they affirmed, that if a Man swear by the Temple, or the Altar, it was nothing; that is, he was not bound by such an Oath. But if a Man swear by the Gold of the Temple, and the Altar; that is, by the Gifts offered to the Corban, or Treasury of the Temple, and by the Sacrifices and Oblations on the Altar: Such an Oath they affirmed was binding, because it was for their Profit, that the Gifts on the Altar, and the Gold brought into the Treasury should be accounted most holy, seeing that would encourage the People to be the more ready to contribute and offer. This horrid Hypocrisy and Covetousness our Blessed Saviour here sharply reproves, and shows, that Oaths made by the Creatures, tho' unlawful, yet being once made, did oblige, as if the Parties had sworn by God himself; for he that swears by the Temple, swears by it, and him that dwelleth therein. Learn, 1. That swearing by the Creatures is no new Sin, but as old as the Pharisees. 2. That swearing by the Creatures is a great Profanation of the Name of God, and a mighty Provocation to him. 3. That this notwithstanding, if the Matter of such Oaths be not sinful, they are obligatory and binding. He that sweareth by the Creatures, sweareth indeed by the God of the Creatures: For, says our Saviour, he that sweareth by the Heavens, sweareth by the Throne of God, and him that sitteth thereon.  
23 Woe unto you Scribes and Pharisees, Hypocrites: for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel.  
The next Woe denounced is for the Pharisees Ostentation of a precise keeping of the Law in smaller Matters, and neglecting weightier Duties. They paid Tithe of Mint, Anise and Cummin, but at the same time omitted Judgement, Mercy and Faith; that is, just dealing with Men, Charity towards the Poor, and Faithfulness in their Promises and Covenants one with another. This, says our Saviour, is to strain at a Gnat, and swallow a Camel. A Proverbial Expression, intimating, that some Persons pretend great Niceness and Scrupulosity about small Matters, and none, or but little about Duties of the greatest moment. Hence Note, 1. That Hypocrites lay the greatest Stress upon the least Matters in Religion, and place Holiness most in those things where God places it least. Ye tithe Mint, etc. but neglect the weightier Matters of the Law. Observe, 2. That altho' some Duties are of greater moment than others, yet a good Man will omit none, but perform every Duty, the least as well as the greatest, in Obedience to the Command of God. These things ought you to have done, and not to leave the other undone.  
25 Woe unto you Scribes and Pharisees, Hypocrites: for ye make clean the outside of the cup, and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.  
Our Saviour doth not here condemn their Legal, or Traditional washing of Pots and Cups, or any External Decency and Cleanliness in Conversation: But his Design is to show them the Vanity of outward Purity, without inward Sanctity, and to convince them of the necessity of cleansing the heart, in order to the purifying and reforming the Life. Plainly intimating, 1. That Men's Lives could not be so bad, if their Hearts were not worse, all the Obliquity of their Lives proceeding from the Impurity of their Hearts and Natures. 2. That an holy Heart will be accompanied with an Holy Life. A Man may be outwardly pure, and yet inwardly filthy; but he that has a pure Heart, will live a Pure and an Holy Life. Cleanse that which is within the Cup, that the outside may be clean also.  
27 Woe unto you Scribes and Pharisees, Hypocrites; for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.  
Here we have a Woe denounced against the Pharisees for cheating and deceiving the People with an outward Show, and external Appearance of Piety and Religion: Their Lives were seemingly very Religious, but their Hearts were full of Hypocrisy, and all Impurity, like Sepulchers painted without, and full of Rottenness within. Whence Learn, That the great Design of Hypocrisy is to cheat the World with a vain and empty Show of Piety. The Ambition of the Hypocrite is to be thought good, not to be so; he is the World's Saint, not God's.  
29 Woe unto you Scribes and Pharisees, Hypocrites: because ye build the tombs of the prophets, and garnish the sepulchers of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?  
This is the eighth Woe denounced by our Blessed Saviour against the Pharisees for their grand Hypocrisy, in pretending great Honour to the Saints departed, building their Tombs, and garnishing their Sepulchers, and declaring against their Father's Impiety. That had they lived in their Days, they would not have been Partakers with them in the Blood of the Prophets. Now their Hypocrisy appeared in three Particulars: 1. In that they continued in their own Wickedness, and yet commended the Saints departed; they magnify the Saints, but multiply their Sins; and instead of imitating their Virtues, they content themselves with garnishing their Sepulchers. 2. In professing great Respect to the dead Saints, and at the same time persecuting the living. Palpable Hypocrisy! And yet as gross as it is, it prevails to this Day. The Church of Rome, who magnify Martyrs, and canonize Saints departed, have yet added to their numbers, by shedding of their Blood. 3. In taking false measures of their Love to the Saints departed, from their building their Tombs, and garnishing their Sepulchers; whereas the best Evidence of our Love unto them is the imitating their Virtues, and cherishing their Followers. 'Tis gross Hypocrisy to pay Respect to the Relics of Saints, and Veneration to their Images, and at the same time, to persecute and afflict their Followers. Learn hence, 1. That the World has all along loved dead Saints better than the living. Mortui non mordent, the dead Saints Example how bright soever, is not so scorching and troublesome at a distance; and he himself no longer stands in other Men's Light; whereas the living Saints Example is a cutting Reproof to Sin and Vice. Obs. 2. That there is a certain Civility in Humane Nature, which leads Men to a just Commendation of the Dead, and to a due Estimation of their Worth. The Pharisees here, tho' they persecuted the Prophets, whilst alive, yet had they a mighty Veneration for their Piety and Virtue after they were dead, and thought no Honour too great to be done unto them. Note, 3. That it is the grossest Hypocrisy to pretend to love Goodness, and yet hate and persecute good Men. These Hypocritical Pharisees pretended high to Piety and Religion, and at the same time killed the Prophets, and stoned them that were sent unto them. 4. That the highest Honour we can pay to the Saints departed, is not by raising Monuments, and building Tombs to their Memory; but by a careful Imitation of their Piety and Virtue, following the Holiness of their Lives, and their Patience and Constancy at their Deaths.  
34 Wherefore behold, I send unto you prophets, and wise men, and scribes, and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, and persecute them from city to city: 35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation.  
Observe here, A Prophetical Prediction, and a severe Denunciation. 1. A Prediction, foretelling what cruel Usage the Apostles should meet with from the Jews, Killing and Crucifying some, Scourging and Stoning others; which accordingly was fulfilled in the Crucifying of St. Peter, the Scourging of St. Paul, in the Stoning of St. Stephen, and Killing of St. James. The first Planters and Propagators of the Gospel sealed their Doctrine with their Blood, and the Blood of the Martyrs has all along been the Seed of the Church. Obs. 2. A severe Denunciation, That upon you may come all the Righteous Blood shed upon the Earth, from Abel to Zacharias, the Son of Jehoiada, (2 Chron. 24.20.) who was the last Prophet, whose Murder is related by Name in the Old Testament. These Words are not to be understood as if the End and Intent of Christ's sending the Prophets were, that the Jews might put them to Death, and bring their righteous Blood upon themselves. This was the Consequent and Event indeed of their sending, but by no means the Design and Intent of it. Learn, 1. That raging Persecutors have no Regard either to the extraordinary Mission, or eminent Sanctity of Persons, who reprove them for their Sins. I send unto you Prophets (says our Saviour) wise Men and Scribes, and some of them ye shall Kill and Crucify. 2. That as the Piety of the Persons, so neither can the Sanctity of the Place discourage and deter bloody Persecutors from their Rage and Fury against the Prophets of God. In the Temple itself, in the Court of the House of the Lord, even betwixt the Porch and the Altar was Zacharias slain. 3. That it is a righteous Thing with God to punish the Children for the Impieties of their Parents. This is to be understood, 1. where the Children tread in their Father's Steps, and continue in their Parents Sins; which they do, if they do not confess them, abhor them, and be humbled for them. 2. This is to be understood of Temporal Evils, not of Eternal Punishments. No Man shall for his Father's Sins lie down in Everlasting Burn. As our Father's Faith will not let us into Heaven, so neither will their Impiety shut us into Hell. At the Day of Judgement every Man shall be separately considered according to his Deeds.  
37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord.  
Our Lord concludes this Chapter with a Pathetical Lamentation over Jerusalem. His Ingemination, or doubling of the Word, Oh Jerusalem, Jerusalem, shows the Vehemency of Christ's Affection towards them, and the Sincerity of his Desires for their Salvation. Obs. 1. The great Kindness and Compassion of Christ to the Jews in general, and Jerusalem in particular, set forth by a lively Metaphor and Similitude; that of an Hen gathering her Chickens under her Wings. As the Hen doth tenderly cherish, and carefully hid, and cover her Young from the Eye of the Destroyer; so would Christ have shrouded and sheltered this People from all those Birds of Prey, and particularly from the Roman Eagle, by which they were at last devoured. Again, As the Hen continueth her Call to her young ones from Morning to Night, and holds out her Wings for shelter to them all the Day long; so did Christ wait for this People's Repentance and Conversion for more than Forty Years after they had killed his Prophets, and murdered himself, before they met with a final Overthrow. Obs. 2. The amazing Obstinacy and Wilfulness of this People, in rejecting this Grace and Favour, this Kindness and Condescension of the Lord Jesus Christ. I would have gathered you, but ye would not. Obs. 3. The Fatal Issue of this Obstinacy. Behold your House is left unto you desolate. Is left; that is, certainly and suddenly will be so. The Present-Tense put for the Paulo post futurum, it denotes both the Certainty and Proximity of this People's Ruin. Learn, 1. That the Ruin and Destruction of Sinners is wholly chargeable upon themselves; that is, on their own Wilfulness and Obstinacy. I would have gathered you, says Christ, but ye would not. Learn, 2. How deplorably and inexcusably they will perish, who perish by their own Wilfulness under the Gospel. 3. That there is no Desire like unto God's Desire of a People's Repentance; no Longing like unto God's Longing for a People's Salvation. Oh Jerusalem, Jerusalem! how often would I have gathered thee? When shall it once be?   

CHAP. XXIV.  
1 AND Jesus went out, and departed from the temple; and his disciples came to him for to show him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.  
Our Blessed Saviour had often acquainted his Disciples with his approaching Death at Jerusalem: The Son of Man must go up to Jerusalem to be Crucified. Now in this Chapter he acquaints them with the Destruction that should come upon Jerusalem in general, and upon the Temple in particular, for their putting him the Son of God to Death. The Disciples looking upon the Temple with Wonder and Admiration, were apt to think that the Temple, in regard of its invincible Strength, could not be destroyed; or that at least, in regard of its incredible Magnificence, 'twas great pity it should be destroyed; and accordingly they say to Christ, See what goodly Buildings are here; as if they had said, Master, what great Pity is it, that such a magnificent Structure should become a ruinous Heap? But hence we Learn, 1. That Sin brings Cities and Kingdoms, as well as particular and private Persons, to their end. There are no places so strong, but an Almighty God is able to destroy them; and Sin is sufficient to lay them waste. Observe, 2. That the Threaten of God are to be feared, and shall be fulfilled, whatever appearing Improbabilities there may be to the contrary. God had threatened Jerusalem with Destruction for her Sin, and now it is not all her Strength that can oppose his Power. Learn, 3. That notwithstanding Magnificence and Worldly Glory doth mightily dazzle our Eye, yet how little doth it affect Christ's Heart. Even the Temple itself, that most magnificent Structure, Christ values no more than an Heap of Rubbish, when the Impiety of the Worshippers had devoted it to Destruction. Not one Stone, says Christ, shall be left upon another unthrown down. This threatening was fulfilled Forty Years after Christ's Death, when Titus the Roman Emperor destroyed the City, and burned the Temple, and Turnus Rufus, the General of his Army, ploughed up the very Foundation, upon which the Temple stood. Thus was the Threatening of God fulfilled; Jer. 26.18. Zion shall be ploughed as a Field, and Jerusalem shall become Heaps. The Truth and Veracity, the Faithfulness and Fidelity of God is as much concerned in the Execution of his Threaten, as in the Performance of his Promises.  
3 And as he sat upon the mount of olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the World? 4 And Jesus answered, and said unto them, Take heed that no man deceive you. 5 For many shall come in my Name, saying, I am Christ, and shall deceive many.  
A double Question is here propounded by the Disciples to our Saviour. First, As to the time of the Temple's Destruction. Secondly, As to the Signs of that Destruction. As to the former, the time when the Temple should be destroyed. See the Curiosity of Humane Nature, both in desiring to know what should be hereafter, and also when that hereafter should be. Thence Learn, That there is found with all of us an itching Curiosity and Desire, rather to inquire and pry into the hidden Counsels of God's secret Will, than to obey the manifest Declarations of God's revealed Will. Tell us when these things shall be? As to their second Question, What should be the Sign of his coming? Our Saviour acquaints them with this amongst many others, That there should arise false Christ's, false Prophets, and Seducers, a multitude of Impostors, that should draw many after them; therefore he bids them, Take heed and beware. Where Observe, That Christ doth not gratify his Disciples Curiosity, but acquaints them with their present Duty, to watch against Deceivers and Seducers, who should have the Impudence to affirm themselves to be Christ. Some, Christ Personal, or the Messiah; others, Christ Doctrinal, affirming their erroneous Opinions to be Christ's Mind and Doctrine. From the whole, Note, 1. That there will be many Seducers, many erroneous Persons, and false Opinions before the end of the World. For Jerusalem's Destruction was a Type and Emblem of the World's Destruction. 2. That such Seducers will come in Christ's Name, and their Errors and false Opinions shall be given out to be the Mind of Christ. 3. That many will be seduced, and carried away with their fair Pretences, and plausible Deceits. 4. That Christ's own Disciples had need to take heed, lest they themselves being led away by the Error of the Wicked, do fall from their own Steadfastness. Take heed that no Man deceive you, for many will come in my Name, saying, I am Christ, and shall deceive many.  
6 And ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places. 8 All these are the beginning of sorrows.  
The next Sign which our Saviour gives his Disciples of Jerusalem's Destruction, is the many Broils and Commotions, civil Discords and Dissensions, that should be found amongst the Jews. Famines, Pestilence, and Earthquakes, fearful Sights, and Signs in the Air. And Josephus declares, that there appeared in the Air, Chariots and Horses, Men skirmishing in the Clouds, and encompassing the City; and that a Blazing Star, in fashion of a Sword, hung over the City for a Year together. Learn, 1. That War, Pestilence and Famine, are Judgements and Calamities, inflicted by God upon a sinful People for their Contempt of Christ and Gospel Grace. Ye shall hear of Wars, Famine and Pestilence. 2. That altho' these be mighty and terrible Judgements, yet are they the Forerunners of worse Judgements. All these are the Beginnings of Sorrow.  
9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my Names sake. 10 And then shall many be offended, and shall betray one another, and shall hate on another. 11 And many false prophets shall arise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved.  
Our Saviour here goes on, in giving farther Signs of the Destruction of Jerusalem. 1. He declares the sharp Persecutions which should fall upon the Apostles themselves; they shall kill you. Thence Learn, That the keenest and sharpest edge of Persecution is usually turned against the Ambassadors of Christ, and falls heaviest on the Ministers of God. You shall be hated and killed. The next Sign is the Apostasy of Professors upon the Account of those Persecutions. Then shall many be offended. Shall betray one another, and hate one another. Learn hence, That Times of Persecution for Christianity are constantly Times of Apostasy from the Christian Profession. 2. That Apostates are usually the bitterest Persecutors. Omnis Apostata est osor sui ordinis. They shall betray one another, and hate one another. A third Sign is the abounding of false Teachers. Many false Prophets shall arise, and shall deceive many. Where Note, That the fair Pretences, and subtle Practices of Heretical Teachers, have drawn off many from the Truth, whom open Persecution could not drive from it. A fourth Sign is the Decay and Abatement of Zeal for God, and Love one to another. The Love of many shall wax cold. That is, both towards God, and towards Man. When Iniquity abounds Trouble waxes hot; and when Trouble waxes hot, false Love waxes cold, and true Love waxes colder than it was before: The cold Blasts of Persecution blow up the Love of a few, but blow out the Love of many more. These are the Signs laid down by our Saviour, foretelling the Destruction of Jerusalem; and forasmuch as Jerusalem's Destruction was not only a Forerunner, but a Figure of Christ's coming to Judgement, these are also the Signs, foretelling the Approach of that dreadful Day. Verse 13. He that endureth to the end, the same shall be saved. Our Saviour closes his Discourse with an Exhortation to Constancy and Perseverance. Teaching us, That there is no such way to overcome Temptation and Persecution, as by keeping our Integrity, and persevering in our Fidelity to Christ. 2. That Constancy and Perseverance in our Integrity and Fidelity towards Christ, is sometimes attended with Temporal Salvation and Deliverance in this Life, but shall certainly be rewarded with Eternal Salvation in the next. He that endureth to the end, the same shall be saved.  
14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come.  
Here our Blessed Saviour comforts his Disciples with a threefold Consideration. 1. That his Gospel how hated and persecuted soever, should be plainly and persuasively preached. This Gospel of the Kingdom shall be preached. Therefore called the Gospel of the Kingdom, because it discovers the Way to the Kingdom of Heaven. Observe, 2. The Extent of the Gospel's Publication, it shall be preached unto all Nations; that is, to the Gentile World, not only amongst the Jews, but amongst the chief and principal Nations of the Gentiles also. Observe, 3. The Design and End of the Gospel's Publication, and that is for a Witness or Testimony; namely, for a Witness of God's Mercy and Grace offered to Sinners, and of their Obstinacy who reject it. Learn thence, That the preaching of the Gospel wherever it comes proves a Testimony to them to whom it comes. To the Humble and Teachable it is a Testimony for, to the Scorners and Despisers it is a Testimony against; or in the Words of the Apostle, 2 Cor. 2.16. To some it is the Savour of Death unto Death, to others the Savour of Life unto Life.  
15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.)  
The Sense is, when ye shall see the Armies of the Romans, who are an Abomination to you, and an Occasion of great Desolation where they go; when you shall see that abominable desolating Army begirting the Holy City of Jerusalem, then call to mind the Prophecy of Daniel, which primarily belonged to Antiochus, but secondarily to Titus, and shall now be fully completed. For the Siege shall not be raised, till both City and Temple be razed to the Ground. Learn thence, That God has Instruments ready at his Call to lay waste the strongest Cities, and to ruin the most flourishing Kingdoms which do oppose the Tenders of his Grace, and can make those whom Men most abhor, to be the Occasions of their Destruction.  
16 Then let them which be in Judea, flee into the mountains. 17 Let him which is on the housetop, not come down to take any thing out of his house: 18 Neither let him which is in the field, return back to take his .  
The meaning is, As soon as you shall see the Roman Army appear before the City of Jerusalem, let every one that values his own Safety fly as far, and as fast as he can, even as Lot fled out of Sodom; and let such as fly be glad if by flight they can save their Lives, tho' they lose their Goods, their , and all things beside. From hence, Learn, 1. That when Almighty God is pouring forth his Fury upon a sinful People, it is lawful, yea, a necessary Duty, by flight, to endeavour the hiding and sheltering of themselves from the approaching Calamity and Desolation. When ye shall see Jerusalem encompassed with Armies, then flee to the Mountains. 2. That in the Case of flight before a bloody Enemy and Army, if we lose all that we have, and our Lives be given us for a Prey, we far well, and the Lord deals very mercifully with us.  
19 And woe unto them that are with child, and to them that give suck in those days. 20 But pray ye that your flight be not in the winter, neither on the sabbath day:  
Here our Saviour declares the doleful Distress of those that could not flee from the Siege of Jerusalem; as Women big with Child, and such as give Suck, who by that Means are like to lose their Lives. And he farther adds, that it would increase the Calamity, if their Flight should happen to be in the Winter, when none can fly either fast, or far; or if they should be forced to flee on the Sabbath-Day, when the Jews scrupled travelling, farther than a Sabbath-Day's Journey, which was about Two Miles. From hence Learn, That it is a great Addition to the Trouble and Disquiet of a good Man's Spirit, when the Day of his Spiritual Rest is interrupted; and instead of enjoying Communion with God in his House, he is driven from House and Home, and flies before the Face of an enraged Enemy. Pray ye, says our Saviour, that your Flight be not on the Sabbath-Day. That being a Day of Holy Rest.  
21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elects sake those days shall be shortened.  
The doleful Miseries and dreadful Calamities which were coming upon the Jews in general, and upon Jerusalem in particular, are here foretold by our Saviour, partly from the Roman Army without, and partly from the Seditions and Factions of the Zealots within, who committed such Outrages and Slaughters, that there were no less than an Hundred Thousand slain, and Ninety-seven Thousand carried away Captive, and made Prisoners. They that bought our Saviour for Thirty Pence, were now themselves sold Thirty for a Penny. Now did the Temple itself become a Sacrifice, a whole Burnt-Offering, and was consumed to Ashes. Yet Observe, Christ promises that these Calamitous Days should be shortened, for the Elects sake. God had a Remnant which he determined should survive this Destruction, to be an holy Seed; and accordingly the Providence of God so ordered, that the City was taken in Six Months, and the whole Country depopulated in Eighteen. Whence Observe, How the Lord intermixes some Mercy with the extremest Misery, that doth befall a People for their Sin. On this side Hell no Sinners can say that they feel the Strokes of Justice to the utmost, or that they have Judgement without Mercy.  
23 Then if any man shall say unto you, Lo, here is Christ, or there: believe it not. 24 For there shall arise false Christ's, and false prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth: behold, he is in the secret chambers, believe it not.  
The Jews had all along cherished in themselves a vain Expectation, that the promised Messiah should be a Temporal Deliverer that should set them at Liberty from the Power and Slavery of the Romans; and accordingly Christ declares to his Disciples here, that immediately before Jerusalem's Destruction, several Persons taking the Advantage of this Expectation, would make themselves Heads of Parties, and pretend that they were the true Messiah, who would save and deliver them from their Enemies, if they would repair to them, and follow after them. Hereupon our Lord cautions his Disciples against such false Christ's and false Prophets, and bids them believe them not, tho' they did never so many great Signs and Wonders, and promised them never such Glorious Deliverances. Learn hence, That the Church's great Danger is from Seducers that come in Christ's Name, and pretending to work Signs and Wonders by his Authority. 2. That such is the Power of Seduction and Delusion, that many are carried away with Seducers and false Teachers. 3. That the Elect themselves, if left unto themselves, might be seduced; but Divine Power guards them against Seduction and Delusion. They shall deceive, if it were possible, the very Elect.  
27 For as the lightning cometh out of the east, and shineth even unto the west: so shall also the coming of the Son of man be.  
There is a threefold coming of Christ spoken of in the New Testament. 1. His coming in his Spiritual Kingdom by the preaching of the Gospel among the Gentiles. 2. His coming to destroy Jerusalem Forty Years after his Ascension. 3. His final Coming to Judgement at the great Day. All these Comings of the Son of Man for their Suddenness and Unexpectedness are compared unto Lightning, which in a moment breaketh out of the East, and shineth unto the West. Learn hence, That the Coming and Appearance of the Lord Jesus Christ to the judging of wicked and impenitent Sinners, it will be a very certain, sudden, and unexpected Appearance.  
28 For wheresoever the carcase is, there will the eagles be gathered together.  
If the coming of Christ be understood in the former Verse of his coming to destroy Jerusalem, then by the Carcase in this Verse are to be understood the People of Jerusalem, and the Body of the Jewish Nation: And by the Eagles are to be understood the Roman Armies, who carried an Eagle in their Standard. These were the Instruments which Almighty God made use of, as his Rod and Scourge to chastise and punish the People of Jerusalem. Learn thence, That the appointed Messengers of God's Wrath, and the Instruments of his Vengeance will suddenly gather together, certainly find out, and severely punish and plague an impenitent People devoted to Destruction. Where the Carcase is, (the Body of the Jewish Nation,) there will the Eagles (the Roman Soldiers) be gathered together.  
29 Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. 30 And then shall appear the sign of the son of man in heaven.  
Our Saviour goes on in figurative Expressions, to set forth the Calamities that should befall the Jewish Nation, immediately after the Destruction of Jerusalem. The Sun shall be darkened; that is, all their Glory and Excellency shall be eclipsed, all their Wealth and Prosperity shall be laid waste, their whole Government Civil and Ecclesiastical destroyed; and such Marks of Misery found upon them, as never were seen upon a People. By the Sign of the Son of Man, the Papists, will have understood, the Sign of the Cross. Others understand it of those Prodigies, which were seen a little before the Destruction of Jerusalem, which Josephus mentions, as namely, A Comet in the form of a Sword hanging over the City for a Year together: A Light in the Temple, and about the Altar seen at Midnight for half an Hour. A Cow led by the Priest to be sacrificed, calved a Lamb. A Voice heard in the Temple, saying, Abeamus hinc, Let us go hence. Learn hence, God doth premonish before he punish; he warns a People of Destruction often, before he destroys them once.  
30 And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.  
Then shall the Tribes mourn; that is, then shall the Jews be convinced that their Destruction was the Punishment of their Sin, in rejecting and crucifying Christ; and accordingly they that pierced him, shall behold him, and mourn over him. Thus it was before the Destruction of Jerusalem, and thus will it be before the final Judgement. They that pierced him shall be brought before him. Lord, how will the Sight of a pierced Christ pierce their Souls with Horror; they who have not seen a pierced Christ in the Sorrows of Repentance, shall hereafter see him in the Sorrows of Despair. To behold Christ with the Eye of Sense hereafter, will be very dreadful and terrible to all those that have not beheld him with the Eye of Faith here. And he shall send his Angels with the Sound of a Trumpet. Those that apply this to the Destruction of Jerusalem, by the Angels understand the Ministers of the Gospel, who by the Trumpet of the Word did bring in Believers throughout all Judea, who were saved from that Destruction. Those that understand it of the general Judgement, take it literally, that Christ at the great Day will send forth his Holy Angels, and gather all his Elect to himself with the sound of a Trumpet. Probably, as there was an audible Sound of a Trumpet at the giving of the Law, so there shall be the like Sound of a Trumpet, when Christ shall summon the World to Judgement, for transgressing of that Law. A joyful Sound, will this be to the Friends of Christ. A doleful dreadful Sound in the Ears of his Enemies.  
32 Now learn a parable of the figtree, When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, this generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no not the angels of heaven, but my Father only.  
Here our Blessed Saviour declares Two Things with reference to his coming. 1. The Certainty of the Thing itself. 2. The Uncertainty of the Time. The Certainty of his coming he sets forth by the Similitude of the Figtree, whose beginning to bud declares the Summer at Hand. Thus when they should see the  Signs, they might conclude the Destruction of their City and Temple to be nigh at Hand, and that some then living should see all these Predictions certainly fulfilled: Whatever Christ foretells shall certainly be fulfilled, his Word being more firm than the Fabric of Heaven and Earth. Obs. 2. The Uncertainty, as to the precise Time, when this Judgement should come. No Angel in Heaven, nor Creature on Earth could determine the Time, only the glorious Persons in the Godhead; the Father, Son, and Holy Ghost. Learn, 1. 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 Judgement is kept by God as a Secret to himself, he will not have us know that Hour, to the Intent that we may be upon our watch every Hour.  
37 But as the days of Noah were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field, the one shall be taken, and the other left. 41 Two women shall be grinding at the mill, the one shall be taken, and the other left.  
In these Verses our Saviour declares that Jerusalem's Destruction, and the World's final Desolation at the great Day, would be much like the Destruction of the old World, and that in two Respects; 1. In regard of Unexpectedness. 2. In regard of Security, and Sensuality. How sensual and secure was the old World before the Flood. They were eating and drinking, marrying and giving in Marriage. That is, wholly given up to Sensuality and Debauchery, and did not know of the Floods coming; that is, did not consider it, till it swept them away. Thus was it in the Destruction of Jerusalem, and so will it be in the end of the World. Learn hence, 1. That as the old World perished by Infidelity, Security and Sensuality, so will the same Sins be prevailing before the Destruction of this present World. As it was in the Days of Noah, so shall it be when the Son of Man cometh. 2. That the true Reason why Sinners are drowned in Sensuality, and given over to Security, is this, because they do not believe the Certainty, or consider the Proximity and Nearness of an approaching Judgement. The old World knew not of the Floods coming. Strange! when Noah had told them of it an Hundred and Twenty Years together. The meaning is, They did not consider it, and prepare for it. To such as are unprepared for, and unapprehensive of Death and Judgement, those Evils are always sudden altho' Men be never so often warned of them. But to such as are prepared, Death is never sudden, let them die never so suddenly.  
42 Watch therefore, for ye know not what hour your Lord doth come. 43 But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not, the Son of man cometh.  
Here we have the Application made by our Saviour of the foregoing Doctrine concerning the Certainty and Suddenness of a future Judgement. Watch therefore always; not without Intermission, but without giving over, that ye may be not only in an habitual, but actual Readiness for my Appearance. Learn thence, That it is the indispensible Duty, and aught to be the indefatigable Endeavour of every Christian, to stand upon his Watch in a prepared Readiness, for Christ's Appearance, both for his coming to us, and for our going to him. Watch always, for ye know not the Hour when your Lord cometh.  
45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, that he shall make him ruler over all his goods.  
These Words may be applied two ways. 1. To all the faithful Servants of Christ in general. Thence Learn, That for a Person to spend and end his Days in the Service of Christ, and doing his Will, gives good Assurance of a blessed Condition. Blessed is that Servant. 2. To the Ministers of the Gospel in special, may these Words be applied. And here Obs. 1. The Character and Duty of a Gospel-Minister. He is the Steward of Christ's Household, to give them their Meat in due Season. Obs. 2. The Qualifications requisite in such Stewards, Faithfulness and Prudence. Who then is that faithful and wise Steward? Obs. 3. The Reward insured to such Stewards as answer these Qualifications. Blessed is that Servant. Learn hence, 1. That the Ministers of the Gospel are in a special Sense the Stewards of Christ's Household. 2. That Faithfulness and Prudence are the necessary and indispensible Qualifications of Christ's Stewards. 3. That wherever these Qualifications are found, Christ will graciously and abundantly reward them. Our Faithfulness must respect God, ourselves, and our Flock, and includes Integrity of Heart, Purity of Intention, Industry of Endeavour, Impartiality in our Administrations. Prudence appears in the choice of suitable Subjects, in the choice of fit Language, in exciting our own Affections, in order to the moving of our People. Ministerial Prudence will teach us by the Strictness and Gravity of our Deportment, to maintain our Esteem in the Consciences of our People. It will assist us to bear Reproach, and direct us to give Reproof; he that is silent, cannot be innocent: Reprove we must, or we cannot be faithful; but prudently, or we cannot be successful.  
48 But and if that evil servant shall say in his heart, My lord delayeth his coming, 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken: 50 The lord of that servant shall come in a day, when he looketh not for him, and in an hour that he is not ware of; 51 And shall cut him asunder, and appoint him his portion with the hypocries: there shall be weeping and gnashing of teeth.  
Our Lord in these Verses describes an unfaithful and negligent Steward, and denounces the dreadful Sentence of Wrath hanging over him; he is described, 1. By the Character of Infidelity, he believeth not Christ's coming to Judgement, tho' he preaches it to others; he saith in his Heart, My Lord delayeth his coming. 2. He is described by his Hatred, Envy, and Malignity against his Fellow-servants, that were more painful and faithful than himself. He gins to smite, at least with the Virulence of his Tongue, if not with the Violence of his Hand. 3. By his associating with the wicked, and strengthening their Hands by his ill Example. He eateth and drinketh with the Drunken. That is, as their Associate and Fellow-Companion. Thus the unfaithful Servant is described; next his Judgement and Sentence is declared. Obs. 2. The tremendous Judgement that shall come upon unfaithful Stewards. 1. Christ will surprise them in their Sin and Security, by coming in an Hour when they looked not for him. 2. He will execute Temporal Vengeance upon them. He will cut them asunder, or hue them in pieces, as the Jews did their Sacrifices. That is, separate his Soul from his Body by untimely Death. Hence some Observe, That God seldom suffers slothful, sensual, wicked and debauched Ministers to live out half their Days. 3. Christ will punish them with Eternal Destruction also. Appointing them their Portion with Hypocrites. That is, with the worst of Sinners, they shall have a double Damnation. As the Hypocrite has a double Heart, a double Tongue, and is a double Sinner, so shall he undergo a double Damnation. Learn hence, That such Ministers as neglect the Service of God, and the Souls of their People; as they are ranked amongst the worst sort of Sinners in this Life, so shall they be punished with them in the severest manner in the next. When Satan destroys the Souls of Men, he shall answer for it as a Murderer only, not as an Officer that was entrusted with the Care of Souls. But if the Steward doth not provide, if the Shepherd doth not feed, if the Watchman doth not warn, they shall answer not only for the Souls that have miscarried, but for an Office neglected, for a Talon hidden, and for a Stewardship unfaithfully administered. woe unto us, if at the great Day we hear distressed Souls roaring out their Complaints, and howling forth that doleful Accusation against us: Lord! Our Stewards have defrauded us, our Watchmen have betrayed us, our Guides have misled us.   

CHAP. XXV.  
Our blessed Saviour in the Close of the foregoing Chapter had exhorted all Christians to the great Duty of Watchfulness, and to be in a Posture of Readiness against his coming. Which Duty he is pleased to inculcate again in this Chapter, and accordingly he urges the Necessity of it from two eminent Parables; the former, Of the Ten Virgins, v. 1. and the latter, Of a Man travelling into a far Country, v. 14.  
1 THen shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish.  
By the Kingdom of Heaven here is meant the State of the visible Church here on Earth; it cannot be understood of the Kingdom of Glory, for there are no foolish Virgins in that Kingdom, nor yet of the invisible Kingdom of Grace; for therein are no foolish Virgins neither. But in the visible Church here on Earth there ever has been a Mixture of wise and unwise, of Saints and Hypocrites. Five of these Virgins were wise, and five were foolish. Where Observe, our Lord's great Charity, in supposing and hoping that amongst the Professors of the Gospel, the number of sincere Christians is equal with Hypocritical Professors. Five were wise, and Five foolish. Teaching us, that we should not confine the Church of Christ within a narrow Compass, nor confine our Charity to a few, and think none shall go to Heaven but those of our own Party and Persuasion, but to extend our Charity to all Christians that hold the Foundation with us, and to hope well of them. Lord! let me rather err on the charitable Hand, than be found on the censorious and damning side; this is to imitate my Saviour, whose Charity supposed as many wise as foolish Virgins, as many Saints as Hypocrites in the Church. All these Virgins are said to take their Lamps, and go forth to meet the Bridegroom. For understanding which, we must know, that our Saviour alludes to the ancient Custom of Marriages, which were celebrated in the Night; when usually Ten young Men attended the Bridegroom, and as many Virgins attended the Bride, with Lamps in their Hands, the Bridegroom leading home his Bride by the Light of those Lamps. By these Virgins are shadowed forth the Professors of Christianity. The foolish Virgins are such as satisfy themselves with a bare Profession, without bringing forth Fruits answerable thereunto. The wise Virgins are such as walked answerable to their Profession, persevered and continued steadfast therein, and abounded in the Graces and Virtues of a good Life. They are called Virgins for the Purity of their Faith, for the Purity of their Worship, and for the Purity of their Conversations.  
3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps.  
By the Lamps are meant an outward Profession of Faith and Holiness. By Oil in their Lamps is to be understood that solemn Profession of Repentance, and Faith, which all Christians make in Baptism. By Oil in the Vessels is meant the Sanctifying and Saving Graces of the Holy Spirit; the Growth and Improvement of them, with Constancy and Perseverance in them. Observe here, wherein the wise and foolish Virgins agreed, and wherein they differed. They agreed thus far, that both took their Lamps, both lighted them, they both had Oil in their Lamps; the difference was not that the wise had Oil, and the foolish had none, but in this, that the wise took care for a future Supply of Oil to feed their Lamp. When the first Oil was spent, some Professors, like foolish Virgins, content themselves with a blazing Lamp of an outward Profession, without concerning themselves to secure an inward Principle of Grace and Love, which should maintain that Profession, as the Oil maintains the Lamp. As the Lamp will not long hold burning without a Stock of Oil to feed it; so a Profession of Religion, tho' never so glorious, will not be lasting nor persevering without a Principle of Faith and Love in the Heart to support and maintain it. Learn hence, That the true Wisdom of a Christian consists in this, to take care, that not only the Lamp of his Life may shine by outward Profession, but that the Vessel of his Heart may be furnished with the Graces of the Holy Spirit, as a prevailing and abiding Principle.  
5 While the bridegroom tarried, they all slumbered and slept.  
That is, while Christ delays his coming to Persons by Death and Judgement, they are not so diligent as they ought, to prepare themselves for Death and Judgement. Instead of being upon their Watch and Guard, they slumbered and slept. Note, That not only visible Professors, but the holiest and best of Christians are very prone to Spiritual Slumber. Whilst the Bridegroom tarried, they all slumbered and slept. Spiritual Slumber consists in this. When Graces are not lively, and kept in exercise, particularly Faith, Hope, and Love; when there is an Abatement of our Love and Zeal, an Intermission of our Care and Watchfulness; this is a degree of Spiritual Slumber, yet the Saints Slumber is not a prevailing Slumber, 'tis nor an Universal Slumber, 'tis not in all the Faculties of the Soul; if there be Deadness in the Affections, yet is there not Searedness in the Conscience. I sleep, says the Church, but my Heart awaketh, Cant. 5.2. Still there is a Principle in the Soul which takes God's part, and the Christian groans under the Burden of his dull and drowsy State. But the greatest Wisdom is, to maintain a constant Watch; that we may at no time be surprised by the Bridegroom's coming, or be in a Confusion when Death and Judgement shall overtake us. Blessed are those Virgins, whose Lamps always burn bright.  
6 And at midnight there was a cry made, Behold, the bridegroom cometh, go ye out to meet him.  
At Midnight, that is, at the most dismal and unseasonable time, when all the Virgins were fast asleep; and when awaked in great Affrightment, could not on a sudden consider what to do. Such is the Case of those who put off their Repentance, and Preparation for another World, till they are surprised by Death and Judgement. Lord, how will the Midnight Cry of the Bridegroom's coming terrify and amaze the unprepared Soul! What a surprising Word will this be, Behold, the Bridegroom cometh? Learn hence, That the Bridegroom will certainly come, tho' at his own time; and then all shall be called upon, both prepared and unprepared, to go forth to meet him. Reason says he may come, because there is a just God that will render to every one according to his Deeds, and reward both Body and Soul for all the Services they have done for God. The Body shall not always remain like a solitary Widow in the Dust, but shall meet its old Companion the Soul again. And as Reason says he may come, Faith says he will come, and argues from the Promise of Christ, John 14.3. and from the Purchase of Christ; from Christ's Affection to us, and from our Affection to him: Faith has seen him upon the Cross, and determines she shall see him in the Clouds. The Bridegroom will certainly come at his own time, happy they that are ready to go forth to meet him.  
7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil, for our lamps are gone out.  
The Virgins arising, and trimming their Lamps, doth denote their actual Preparation for Christ's Coming and Appearance, and their putting themselves into a Posture of Readiness to receive him. Thence Learn, That a believing Apprehension of the Certainty and Suddenness of our Lord's Coming and Approach will rouse us out of our Spiritual Slumber, and prepare us to meet him with Joy and Assurance. Then they arose and trimmed their Lamps. And the foolish said to the wise, give us of your Oil, for our Lamps are gone out. Observe here, 1. A Request made, Give us of your Oil. There is a time when the Neglecters of Grace will be made sensible of the Worth of Grace by the want of it. Such as now undervalue, yea, vilify the Grace of God, will be heard to say, Oh give us of your Oil. Obs. 2. The Reason of the Request, For our Lamps are gone out. Thence Learn, That the Lamp of Profession will certainly go out, which has not a Stock of Grace to feed and maintain it.  
9 But the wise answered, saying, Not so; lest there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves.  
Observe here, 1. The wise Virgin's Denial, Not so. They will part with no Oil. Learn thence, That it must be the Care of every one to get Grace of his own, otherwise the Grace of others will do him no Good. 'Tis not what others have done, nay, not what Christ himself has done, that will save us, without our own Endeavours. Obs. 2. The Reason of their Denial, Lest there be not enough for us and you. Thence Note, That such Christians as have most Grace, or the largest Stock of Grace, have none to spare; none to spare, in regard of their Occasions for Grace on Earth, and in regard of their Expectations of Glory in Heaven. Obs. 3. The Advice and Counsel given; Go to them that sell, and buy for yourselves. Some take this for an Exhortation, others for a mocking Derision. Go to them that sell. That is, say some, to the Shops of the Ordinances, where it may be had. Thence Note, That such as would have Grace, must have timely Recourse to the Ordinances and Means of Grace. Go to them that sell. Others understand the Words ironically, and as spoken by way of Derision. Go to them that sell. If you know where to find them, and either buy or borrow for yourselves. Learn thence, That it is the greatest Folly in the World to have Oil to buy, when we should have Oil to burn: To have our Grace to seek, when we should have it to exert and exercise. It is no time to get Grace when the Bridegroom is come, and the Day of Grace is past and over.  
10 And while they went to buy, the bridegroom came, and they that were ready, went in with him to the marriage, and the door was shut.  
Observe here, 1. Christ will come at the great Day to his People as a Bridegroom, and to the wicked as a Judge. The Relation now begun betwixt Christ and his Church shall then be publicly solemnised. Obs. 2. The Qualification of the Persons, who shall enter with the Bridegroom into Heaven. Such as are ready, went in with him. This Readiness is twofold, Habitual and Actual; Habitual Readiness consists in the State of the Person (justified and pardoned) in the Frame of the Heart (sanctified and renewed) and in the Course of the Life, universally and perceivingly Holy and Righteous, consists our Actual Preparation. Obs. 3. The doleful Condition of such as were unready. The Door is shut against them, the Door of Repentance, the Door of Hope, the Door of Salvation, all shut, eternally shut, and by him that shutteth, and none can open. Learn hence, The utter Impossibility of ever getting our Condition altered by us, when the Day of Grace and Salvation is once over with us. woe to such Souls, who by the Folly of their own Delays have caused the Door of Conversion and Remission to be everlastingly shut against their own Souls.  
11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not.  
Observe here, The Virgin's Petition, and the Bridegroom's Reply. The Petition, Lord, Lord, open to us. Learn thence, That how negligent soever Men are of Heaven and Salvation here, there are none but will desire it earnestly, and importunately hereafter, Afterwards; that is, when too late. Observe farther the Bridegroom's Reply, I know you not; that is, I own and approve you not. There is a twofold Knowledge that Christ has, a Knowledge of simple Intuition, and a Knowledge of special Approbation; the former Knowledge Christ has of all Men, the latter only of good Men. Learn hence, That it will be a dreadful Misery for any Persons, but especially for such as have been eminent Professors, to be disowned by Christ at his coming, to hear that dreadful Word from the Mouth of Christ, Verily, I know you not.  
13 Watch therefore, for ye know neither the day, nor the hour wherein the Son of man cometh.  
Here we have our Lord's Application of the foregoing Parable, to be always upon our Watch, continually upon our Guard to meet the Bridegroom in Death and Judgement, because we know not the time of his Coming and Approach. Learn hence, That Watchfulness and a prepared Readiness is a great Duty that lies upon all those who believe and look for Christ's Coming and Appearance. Happy Souls, who are found in a Posture of Readiness at the Bridegroom's Approach, standing with Lamps trimmed, Loins girded, Lights burning; that is, improving and exercising their Graces, abounding in all the Fruits of the Spirit, and in all the substantial Virtues of a good Life. Such and only such shall have an Entrance abundantly administered unto them into the everlasting Kingdom.  
14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods: 15 And unto one he gave five talents, to another two, and to another one, to every man according to his several ability, and straightway took his journey.  
Observe here, The Person intrusting, Christ; the Persons entrusted, all Christians: The Talents they are entrusted with, Goods; that is, Goods of Providence, Riches and Honours; Gifts of Mind, Wisdom, Parts, and Learning; Gifts of Grace, all these Goods, Christ dispenses variously; more to some, fewer to others, but with Expectation of Improvement from all. Learn, 1. That Christ is the great Lord of the Universe, and Owner of all his Servant's Goods and Talents. 2. That every Talon is given us by our Lord to improve and employ for our Master's Use and Service. 3. That it pleases the Lord to dispense his Gifts variously amongst his Servants, to some he commits more, to others fewer Talents. 4. That to this Lord of ours every one of us must be accountable and responsible for every Talon committed to us, and entrusted with us.  
16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one, went and digged in the earth, and hid his lord's money.  
The former Verses gave an Account of the Lord's Distribution; these acquaint us with the Servants Negotiation. Some traded with, and made Improvement of their Talents, others traded not at all; yet is it not said, that they did imbezzle the Talon, but not improve it. Learn, It is not sufficient to justify us, that we do not abuse our Talents; 'tis Fault enough to hid them, and not improve them; the slothful Servant shall no more escape Punishment, than the wasteful Servant.  
19 After a long time, the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents, came and brought other five talents, saying, Lord, thou delivered'st unto me five talents: behold, I have gained besides them five talents mo. 21 His Lord said unto him, Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two talents, came and said, Lord, thou delivered'st unto me two talents: behold, I have gained two other talents besides them. 23 His lord said unto him, Well done, good and faithful servant, thou hast been; faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.  
Note here, 1. That the Wisdom of God dispenses his Gifts and Graces variously, as so many Talents to his Servants, to be employed and improved for his own Glory, and his Churches Good. 2. That all such Servants as have received any Talents, must look to reckon and account for them; and this Account must be particular, personal, exact and impartial. 3. That all such Servants as have been faithful in improving their Talents, at Christ's coming shall be both commended and rewarded also. Well done good and faithful Servant: enter into the Joy of thy Lord. Where Obs. 1. That the State of the Blessed is a State of Joy. 2. That the Joy which the Blessed partake of, is the Joy of their Lord; that is, the Joy which he provides, and which he possesses. 3. That the way after which the Saints partake of this Joy, is by entering into it, which denotes the highest, and the fullest Participation of it. The Joy is too great to enter into them, they must enter into that; Enter thou into the Joy of thy Lord.  
24 Then he which had received the one talon, came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 And I was afraid, and went and hid thy talon in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.  
Observe here, 1. That he that received but One Talon, is called to an Account as well as he that received Five. Heathens that have but One Talon, namely, the Light of Nature, must give an Account for that One Talon, as well as Christians that have Five, must account for Five. Obs. 2. The slothful Servant's Allegation; I knew thee to be an hard man, and I was afraid. Where Note, His Prejudice against his Master, and the effect of that Prejudice, he was afraid; and the Fruit of his Fear, He hide his Talon in the Earth. Learn hence, That Sinners entertain in their Minds very hard and unkind Thoughts of God; they look upon him as an hard Master, rigorous in his Commands, and difficult to be pleased. Learn 2. That such hard Thoughts of God do naturally occasion slavish Fear, which is a great Hindrance to the faithful Discharge of our Duty to God. Obs. 3. The Master's Reply to the slothful Servant's Allegation, which contains an Exprobration, or upbraiding of him for his Sloth and Negligence; Thou wicked and slothful Servant. Where Note, 1. That the slothful Servant is a wicked Servant, as well as the unfaithful Servant. 2. That wicked and slothful Servants, to excuse themselves, will not stick to charge their Miscarriages upon God himself. Thou wert an hard Man. 3. That no Excuses whatsoever shall serve either the slothful or unfaithful Servant at the Bar of Christ.  
28 Take therefore the talon from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away, even that which he hath. 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.  
These Words contain the Sentence denounced by Christ upon the slothful Servant; his Punishment is first a Punishment of Loss. Take the Talon from him. Learn thence, That not improving the Gifts of God given as Talents to us, provokes God to take them from us, as well as mis-improving. From him that hath not; that is, from him that improveth not, shall be taken from him that which he hath. 2. Follows the Punishment of Sense, Cast him into utter Darkness, where is weeping and gnashing of Teeth. Learn thence, That Hell is a Place and State of inexpressible Misery and Torment. A dismal Place, as being deprived of the Sight and Enjoyment of God, of Christ, of Saints and Angels. A doleful Place, full of overwhelming Sorrow and despairing Grief. The gnashing of their Teeth signifies their being full of Rage and Indignation against God, against the Saints, and against themselves.  
31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. 32 And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left.  
From hence, to the end of the Chapter, we have a Draught and Scheme of the general Judgement. Where Observe the Person judging, the Son of Man; the Persons judged, Good and Bad; the one called Sheep, for their Innocency and Meekness; the other Goats, for their Unruliness and Uncleanness. Observe also the manner of his coming to Judgement, most August and Glorious. Glorious in his Person, glorious in his Attendants. Learn, That Christ's Appearance at the great Day to the judging of the World, it will be a splendid and a glorious Appearance. He will come with Power, and in great Glory, in regard of the Dignity of his Person, and the Quality of his Office, and the Greatness of his Work. He will appear as a King in the midst of his Nobles, to take off the Scandal and Ignominy of the Cross, and as a Recompense for his Abasement and Humiliation. To strike the Hearts of his Enemies with Dread and Fear, and to fill the Souls of his People with Joy and Confidence. Let us therefore propound it to our Faith; to believe, it to our Fear, to tremble at the Thoughts of it; to our Hope and Love, that we may expect and wait, look and long for it. Observe farther the Work of this Judge, first, to congregate; secondly, to segregate. He shall first gather all Nations. Learn, That at the general Judgement all that have lived shall be summoned to the Bar of Christ; Persons of all Sexes, of all Ages, of all Nations, of all Conditions; having gathered them together, he shall next segregate and separate them, as a Shepherd his Sheep. Thence Learn, That tho' there be a Mixture and Confusion of the Godly, and the Wicked here, yet at the Day of Judgement there will be a Separation made betwixt them, and they shall never come together more.  
34 Then shall the king say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.  
Here follows the Sentence which Christ will pronounce upon the Righteous and the Wicked at the great Day; first the Sentence of Absolution upon the Righteous, than the Sentence of Condemnation upon the Wicked. Learn thence, That at the Day of Judgement the Godly shall be absolved before the Wicked are condemned. The Reasons are, because 'tis more delightful to God to reward, than to punish; to save, than to destroy; because 'tis suitable to Christ's Love to begin with his Saints, and to be admired by them. Also to put his Saints out of Fear, as to their Eternal Condition, and to bring them near to himself, and to set them upon the Throne with himself, as Assessors and Judges of the wicked World. 1 Cor. 6.3. Know ye not that the Saints shall judge the World? Lastly, With respect to the Wicked, that they may be the more affected with their Loss, and have a vexatious and tormenting Sense of that Happiness which they have refused. Observe next, the joyful Sentence pronounced, Come ye Blessed of my Father. Where Note, 1. The joyful Compellation, Ye Blessed. Which Term is opposed to these Two Things. 1. To the World's Judgement of them, which accounts them vile and accursed. Here is an Absolution from their unjust Censures. 2. To the Sentence of the Law, which pronounces all its Transgressor's accursed, Gal. 3.10. but says Christ, I that have redeemed you from the Curse of the Law, pronounce you Blessed. But why, Blessed of my Father! 1. To point out the Fontal Cause of all our Happiness, the Love of the Father. This prepared the Kingdom. 2. This Expression shows how the Divine Persons glorify one another. As the Spirit glorifies the Son, so the Son glorifies the Father, and refers all to him. Therefore Christ says not, Come my redeemed ones, but, Come ye blesled one's; not, Come you that were redeemed by me, but, Come ye blessed of my Fathee; 'tis his good Pleasure to give you the Kingdom. Learn hence, That the Lord Jesus Christ at his second Coming will adjudge all his People unto a State of glorious and everlasting Happiness, which his Father has prepared, and himself has purchased for them. Come ye blessed of my Father, inherit the Kingdom prepared for you.  
35 For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.  
Here our Saviour sets forth, not the meritorious Cause of his Saints Happiness, but the infallible Signs of such as should inherit that Happiness; the Character of the Persons that might expect it. Such as fed him, clothed and visited him in his Members. Where Note, 1. That the Godly having their Sins forgiven in this World, probably there shall be no mention made of them in the Day of Judgement. Christ here only mentions the good Works of his Saints; Ye fed me, ye clothed, not a Word of their Failings. Obs. 2. That they are not the Duties of the first, but of the second Table, which here Christ mentions, because Works of Charity are more visible to the World than Works of Piety. Learn hence, 1. That at the great Day every Man's Sentence shall be pronounced according to his Works. 2. That Works of Charity done out of Love to Christ, shall be particularly observed, and bountifully rewarded by Christ at the great Day. The Question than will be, not how have you Herd, Prayed, or Preached, but whom have you Fed, Clothed, and Visited. 3. That whatever Good or Evil is done to the poor Members of Christ, Christ reckons it as done unto himself. I was an hungry, and ye gave me Meat.  
37 Then shall the righteous answer him, saying, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer, and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.  
Here we have a Dialogue or interchangeable Discourse betwixt Christ and his faithful Servants at the great Day; where Observe their Question, and his Reply. Their Question, Lord, when did we feed thee, cloth, or visit thee? We have forgot the Time, tho' such is thy Goodness to remember it. Learn thence, That Christ keeps a faithful Record of all our Acts of pious Charity, when we have forgotten them. If we remember to do Good, Christ will be sure to remember the Good we have done. Ay, and reward it as well as remember it: Again, this Question of theirs may proceed from Admiration and Wonder, and from an humble Sense of their own Nothingness, and from the Greatness of Christ's Condescension, in taking notice of such mean Services, and requiting them with such a Transcendent Reward. Learn hence, That when Christ comes to reward his Children and People, they will wonder and be astonished at the Poverty and Meanness of their own Services, and at the Transcendency and Greatness of his Rewards. Observe next, Our Lord's Reply, Inasmuch as ye did it to the least of these of my Brethren, ye did it unto me. Where Obs. 1. The Title put by Jesus Christ upon his poorest and meanest Members, My Brethren, 2. The Resentment of the Kindness shown to his Brethren, as shown unto himself; Inasmuch as ye did it to them, ye have done it to me. Learn thence, That such is the indearing Intimacy betwixt Christ and his Members, that whatever is done to any of them, is esteemed by him as done unto himself.  
41 Their shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:  
Here we have the Sentence of Condemnation denounced against the Wicked. Where Obs. 1. The Posture in which they are found at Christ's Left Hand. This doth not so much denote the Ignominy of the Place, (tho' placing at the Left Hand is less honourable) as the Impiety of their Choice they took up with lefthand Mercies, the Mercies of the Footstool, Wealth and Riches, Dignity and Honour. As for the good Things, which are at God's Right Hand for evermore, they never sought after these. Verily, a Man may know his future State by his present Choice. Obs. 2. The Title given to wicked Men, Ye cursed. Not cursed of my Father, because cursing is God's strange Work. We force him to it, he delights not in it. Obs. 3. The Sentence itself. Where Note, 1. The Punishment of Loss, Depart from me. Learn thence, That it is the Hell of Hell to the damned, that they must everlastingly departed from, and lose the comfortable Fruition and Enjoyment of God in Christ. 'Tis to be deprived of an infinite Good. Hell is a deep Dungeon, where the Sunshine of God's Presence never cometh. 2. The Punishment of Sense, Depart into everlasting Fire. Where Note, Its Severity, 'tis Fire, its Eternity, it is everlasting Fire. Learn thence, That there are everlasting Torments in Hell prepared for the Wicked; there is a State of Torment, and a Place of Torment, provided by God. All Princes have not only their Palace, but their Prison. God has the Palace of Heaven, for Enjoyment of himself, and his Friends; and the Prison of Hell for the punishing his Enemies. The Nature of the damned's Misery is set out by Fire, and the whole Man, Body and Soul, shall be tormented in it. 1. The Body, in all its Members; their Eyes with affrighting Spectacles, the Devil and his Angels, and their old Companions in Sin, every time they behold these, it revives their Gild, and enrages their Despair. Their Ears are filled with Yell and Howl, and hideous Outcries. 2. The Soul shall suffer in Hell, by reflecting upon its own Choice, by remembering Time sinfully wasted, Seasons of Grace sadly slighted, the Mercies of God unworthily abused. Lord, how will the Remembrance of past Mercies aggravate present Miseries.  
42 For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me.  
Observe here, 1. How Christ lays the Charge of the Wicked's Damnation upon themselves alone. You gave me no Meat, you took me not in. Man, and Man alone is the Cause of his own Destruction and Damnation. Obs. 2. The Kind of Sin charged on the Wicked at the great Day. Consider it 1. In its generical Nature; 'tis a Sin of Omission. Whence Learn, That Sins of Omission are certainly damning, as well as Sins of Commission. Consider it, 2. In its specifical Nature; 'tis a Sin of Unmercifulness, or Want of Love to Christ and his Members. Learn thence, That one reigning Sin, one prevailing Corruption, is enough to damn a Person, because it deprives a Man of the Grace of the Gospel, and excludes him from all the Benefit of the Promises. Note, Lastly, If such as do not give to Christ in his Members shall be miserable at the great Day, what will the Condition of them be that take from them, who strip and starve them, who persecute and hate them? Who imprison or banish them? If the Uncharitable shall scarcely be saved, yea, shall certainly be damned, where shall the Unmerciful and Cruel appear?  
46 And these shall go away into everlasting punishment: but the righteous into life eternal.  
Observe here, 1. That tho' the Righteous are first judged, yet the Sentence is first executed on the Wicked. These shall go into everlasting Punishment. Obs. 2. That Men's States and Conditions in another World will be different, as their Ways and Do have been in this World. 3. That everlasting Life shall be the Portion of the Godly, and everlasting Punishment the Portion of the Wicked. God grant that the Horrors of eternal Darkness, and the dismal Thoughts of a miserable Eternity, may effectually discourage every one of us from a wicked and impenitent Course of Life; for who can dwell with the devouring Fire? Who can dwell with everlasting Burn?   

CHAP. XXVI.  
1 AND it came to pass, when Jesus had finished all these say, he said unto his disciples, 2 Ye know that after two days is the feast of the , and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtlety, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people.  
Several things are here Observable; as 1. The Persons conspiring against our blessed Redeemer's Life, namely, the chief Priests, Scribes, and Elders, that is, the whole Sanhedrim, or general Council: These lay their malicious Heads together, to contrive the Destruction of the innocent Jesus. Learn thence, That general Councils have erred, and may err. Here was a general Council, consisting of Priests, Doctors, and Elders, with the High Priest their Precedent, yet erring in a Point of Doctrine concerning the Messiah, not believing Jesus to be the Son of God, notwithstanding all the convincing Miracles which he had wrought before them. Obs. 2. The manner of this Conspiracy against our Saviour's Life; it was clandestine, secret, and subtle, they consulted how they might take him by Subtlety, and kill him. Learn thence, That Satan makes use of the Subtlety of crafty Men, and abuseth their Parts as well as their Power, for his own Purposes. Satan never sends a Fool of his Errand. Obs. 3. The Time when this Conspiracy was managed, at the Time of the Passover. Indeed at first the chief Priests did not incline to that time, fearing a Tumult and uproar among the People; but Judas presenting them with a fair Opportunity to apprehend him, they changed their Purpose, and accordingly at the Feast of the Passover our Saviour suffered. This was not without a Mystery, that Christ the true Lamb of God, whom the Paschal Lamb typified and represented, should be offered up at the Feast of the Passover. Signifying thereby, that he was the true Paschal Lamb, and that the Legal Shadow ought to cease in the Exhibition of him. Learn hence, That not only the Death of Christ in general, but all the Circumstances relating to it, were fore-ordained by God himself, as the Place where, at Jerusalem; the Time when, at the Feast of the Passover; that Time did God devise best for this Lamb to be a Sacrifice.  
6 Now when Jesus was in Bethany in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.  
This Woman St. John says was Mary, the Sister of Lazarus, who, to show her Love to Christ, and put Honour upon him, took a precious Box of Ointment, and poured it upon our Saviour's Head, according to the Custom of the Eastern Countries, who used so to do at their Feasts and Banquets, to which David alludes, Psal. 23.5. Learn hence, 1. That where true Love to Christ prevails in the Heart, nothing is adjudged too dear for Christ. This Box of Ointment murmuring Judas valued at 300 Pence; which reckoning the Roman Penny at Seven Pence Halfpenny, makes of our Money Nine Pounds Seven Shillings and Six Pence. Love (we see) spares for no Cost, but where the Esteem of Christ is high, the Affection will be strong. Note, 2. That where strong Love prevails towards Jesus Christ, it suffers not itself to be outshined by any Examples. The weakest Woman that strongly loves Jesus Christ, will piously strive with the greatest Apostle to express the Fervour of her Love unto him. I do not find any of the Apostles at thus much Cost to put Honour upon Christ, that this poor Woman was at. Love knows no Bounds, no Measures.  
8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor.  
That is, when Judas, and some other Disciples, whom he had influenced, saw this Action, they murmured; particularly Judas blamed this holy Woman for needless Prodigality, and did tacitly reflect upon Christ himself, for suffering that wasteful Expense. Oh how doth a covetous Heart think every thing too good for Christ! He that sees a pious Action well done, and seeks to undervalue it, shows himself possessed with a Spirit of Envy. Judas his invidious Spirit makes him censure an Action, which Christ highly approved. Learn thence, That Men who know not our Hearts, may, through Ignorance or Prejudice, censure and condemn those Actions, which God doth commend, and will graciously reward. Happy for this poor Woman, that she had a more righteous Judge to pass Sentence upon her Action than wicked Judas.  
10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you, but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial.  
Observe here, How readily our Lord vindicates this good Woman: She says nothing for herself, nor need she, having such an Advocate. 1. Christ rebukes Judas; why trouble ye the Woman? Plainly intimating that it is no small Trouble to a Gracious Spirit to find their good Works misinterpreted and misrepresented; next, he defends the Action, calling it a good Work; because done out of a Principle of Love to Christ, she hath wrought a good Work upon me. And Lastly, He gives the Reason of her Action, she did it for my Burial. As Kings and great Persons were wont in those Eastern Countries at their Funerals to be embalmed 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 beforehand, embalm my Body for its Burial. True Faith puts Honour upon a crucified, as well as a glorified Saviour. This holy Woman accounts Christ worthy of all honour in his Death, believing it would be a sweet smelling Sacrifice unto God, and the savour of Life unto his People.  
13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.  
Our Saviour having defended this holy Woman from the Calumny of Judas in the foregoing Verses, in this he declares that she should be rewarded with an honourable Memorial in all Ages of the Church. Where ever the Gospel is preached, this shall be spoken of her. Oh what Care doth Christ take to have the good Deeds of his Children not buried in the Dust with them, but be had in everlasting Remembrance. Tho' Sin causes Men to rot above Ground, to stink alive; and when they are dead leaves an inglorious Memory upon their Graves, yet will the Actions of the Just smell sweet, and blossom in the Dust.  
14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to 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, and his own Family and Household. Shall we wonder to find Friends unfriendly or unfaithful towards us, when our Saviour had a Traitor in his own House? Obs. 2. The Heinousness of his Sin, in betraying Christ: He betrayed Christ Jesus, a Man; Christ Jesus, his Master; Christ Jesus, his Maker; the first was Murder, the second Treason. Learn thence, That it is no strange or uncommon thing, for the vilest of Sins, and most horrid Impieties, to be acted by such Persons, as make the most eminent Pro●ession of Holiness and Religion. Obs. 3. What was the Sin occasioning and leading Judas to the committing of this horrid Sin. It was Covetousness. I do not find that Judas had any particular Malice against Christ's Person, but a base and unworthy Spirit of Covetousness possessed him; this made him sell his Master. Covetousness is the Root-Sin, an inordinate Desire and Love of Riches, an eager and unsatiable Thirst after the World, is the Parent of the most monstrous and unnatural Sins: Therefore remember we our Saviour's Caution, Luke 12.15. Take heed, and beware of Covetousness; he doubles the Caution, to show us both the great Danger of the Sin, and the great Care we ought to take to preserve ourselves from it. Obs. 4. How small a Sum tempted the covetous Mind of Judas to betray his Master, Thirty Pieces of Silver; which amounted but to Three Pounds and Fifteen Shillings of our Money. This was the Price of a Slave or common Servant, Exod. 21. as Christ took upon him the Form of a Servant, so his Life was valued at the rate of an ordinary Servant's Life. It may seem a wonder, that the High Priests should offer no more for the Life of our Saviour, and that Judas should accept so little. But the Wisdom of God overruled this Matter, for fulfilling that Prophecy, Zach. 11.12. They weighed for my Price Thirty Pieces of Silver. Let not any Christian be concerned, that he is despised and undervalved; he can never meet with so great a Reproach, so low an Abasement for Christ, as Christ underwent for him. Observe Lastly, Judas his Folly, as well as his Treachery; he that might have demanded what he pleased for this Purchase, he says unto the chief Priests, What will ye give me? As if he had said, I am resolved to sell him at any rate, give me what you will for him. Nay, farther, Judas covenanted, and they promised, but whether it was now paid, appeareth not. Learn, That such a Person as has a vile and base Esteem of Jesus Christ, will part with him upon any Terms. The bare Expectation of a few Shackles of Silver will make such a one willing to part with the Pearl of great Price.  
17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The master saith, My time is at hand, I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed 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: Accordingly they enter the City, and find the Master of an House, whose Heart Christ, by his Divine Power, had so inclined, that he willingly accommodated them upon this Occasion. Our Blessed Saviour had not a Lamb of his own, and possibly no Money in his Purse to buy one, but he finds as excellent Accommodations in this poor Man's House, as if he had dwelled in Ahab's Ivory Palace, and had had the Provisions of Solomon's Table. Learn hence, That Christ has such an Influence upon, and Command over the Spirits of Men, that he can incline them to do what Service soever he pleaseth for him. When Christ has a Passover to celebrate, he will prepare an House, and dispose the Heart to a free Reception of himself. Learn, 2. That Christ being under the Law, observes and keeps the Law of the Passover. Thus he fulfilled all Righteousness; and altho' the Ceremonial Law was to receive its Abolishment in the Death of Christ, yet all the time of his Life he punctually observed it.  
20 Now when the even was come, he sat down with the twelve.  
Observe here, The Impudent Forehead of this bold Traitor Judas, who presumed as soon as he had sold his Master, to sit down at the Table with him, and partake with the other Disciples of the solemn Ordinance of the Passover; had the Presence of Judas polluted the Ordinance to any besides himself, doubtless our Saviour would never have permitted his bold Intrusion. Learn hence, 1. That nothing is more ordinary than for unholy Persons presumptuously to rush in upon the solemn Ordinances of God, which they have no Right, whilst such, to partake of. 2. That the Presence of such Persons pollutes the Ordinances only to themselves, holy Persons are not polluted by the Sins of such. For to the Pure all things are Pure.  
21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.  
What an astonishing Word was this? One of you my Disciples shall betray me. Can any Church on Earth expect Purity in all its Members, when Christ's own Family of Twelve had a Traitor and a Devil in it. Yet tho' it was very sad to hear that one should betray him, it was Matter of Joy that it was but One; One Hypocrite in a Congregation is too much, but there is cause of rejoicing if there be no more. But why did not Christ name Judas, and say, Thou art he that shalt betray me? Doubtless to draw him to Repentance, and to prevent giving Judas any Provocation. Lord, how sad is it for such as pretend Friendship to Christ, and call themselves of his Family and Acquaintance, who eat of his Bread, and yet lift up the Heel against him.  
22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?  
Observe here, 1. The Disciples Sorrow, and next the Effect of that Sorrow. Their Sorrow was (as well it might) exceeding great. Well might innocent Disciples be overwhelmed with Sorrow, to hear that their Master should die; that he should die by Treason, that the Traitor should be one of themselves. But tho' their Sorrow was great, yet was the Effect of their Sorrow very good; it wrought in them an holy Suspicion of themselves, and caused every one to search himself, and say, Master, is it I? Thence Learn, That it is possible for such secret Wickedness to lurk in our Hearts as we never suspected, which Time and Temptation may draw forth in such a manner, as we could not believe; and therefore it is both wise and holy to suspect ourselves, and be often saying, Lord, is it I? There is no better Preservative from Sin, than to be jealous over ourselves with a godly Jealousy. Observe farther, That tho' the Disciples Fear and Sorrow made them jealous and suspicious, yet was it of themselves, not of one another; nay, not of Judas himself. Every one said, Master, is it I? Not Master, is it Judas? Learn hence, That true Sincerity and Christian Charity will make us more suspicious of ourselves than of any other Person whatsoever. It always hopes the best of others, and fears the worst concerning ourselves.  
23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed: it had been good for that man if he had not been born. 25 Then Judas which betrayed him, answered, and said, Master, is it I? He said unto him, Thou hast said.  
Here our Saviour acquaints his Disciples who it was that had designed his Death, even he that dipped with him in the Dish, or he to whom he gave the Sop. Observe, The Traitor whom Christ less loved, he has the Sop given to him; the other Disciples, whom Christ loved better, had no such particular Boon. Outward good Things are not always given to the Children of Men in Love, but are sometimes bestowed in Displeasure; there is no measuring Christ's Affection by Temporal Blessings, no concluding either Love or Hatred by these things. Observe farther, how Judas could sit still, and hear the Threats of Judgement denounced against himself without Concern; he hears Christ say, Woe to the Man by whom the Son of Man is betrayed, and is no more blanked than Innocence itself: Resolved Sinners run on desperately in their wicked Courses, and with open Eyes, see and meet their own Destruction, and are neither dismayed at it, nor concerned about it. Observe farther, That this shameless Man had the Impudence to say to Christ, Master, is it I? Our Saviour gives him a direct Affirmation, Thou hast said. Did not Judas (think we) blush, and cast down his guilty Eyes, and let fall his dro●ping dead at so galling an Intimation? Nothing less, Lord, how does Obduracy in Sin steel the Brow, and make it uncapable of all relenting Impressions? Observe Lastly, How Christ prefers Nonentity before Damnation. It had been better for that Man he had never been born. A Temporal miserable Being is not worse than no Being, but an Eternal miserable Being is worse than no Being at all. Eternal Misery is much worse than Nonentity. It had been better for Judas he had not been born, than to commit such a Sin, and lie under such Wrath, and that everlasting. Oh better to have no Being, than not to have a Being in Christ!  
26 And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of the fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And, when they had sung an hymn, they went out into the mount of Olives.  
Immediately after the Celebration of the Passover follows the Institution of the Lord's Supper. In which Observe, 1. The Author of this new Sacrament. Jesus took Bread. Note thence, That to institute a Sacrament is Christ's sole Prerogative; it is the Church's Duty to celebrate the Sacraments, but she has Power to make none. This belongs only to Christ. Observe 2. The Time of the Institution, the Night before his Passion. The Night before he was betrayed, Jesus took Bread. Learn thence, That it is very necessary when Sufferings are approaching to have Recourse to the Table of the Lord, which affords both an Antidote against Fear, and is Restorative to Faith. Observe here, 3. The Sacramental Elements, Bread and Wine. Bread, representing his Body; and Wine, his Blood. Observe 4. The Ministerial Actions, the Breaking of the Bread, and the Blessing of the Cup. As to the Bread, Jesus took it; that is, set it apart from common Use, and separated it for Holy Ends and Purposes. He blessed it; that is, prayed for a Blessing upon it; and broke it, thereby shadowing forth his Body broken upon the Cross. And he gave it to his Disciples, saving, This broken Bread signifies my Body suddenly to be broken upon the Cross for your Redemption and Salvation. Do this in Remembrance of me, and of my Death. As to the Cup, Christ having set it apart by Prayer and Thanksgiving, he commands his Disciples to drink all of it, and subjoins a Reason for it; For This is my Blood of the New Testament, which is shed for Remission of Sins. That is, The Wine in this Cup represents the shedding of my Blood, by which the new Covenant betwixt God and Man was ratified and confirmed. Whence we Learn, That every Communicant has an undoubted Right to the Cup, as to the Bread in the Lord's Supper. Drink ye all of it, says Christ; therefore to deny the Cup to the Laity is contrary to the Institution of Christ. After the Celebration was over, our Saviour and his Disciples sang an Hymn, as the Jews were wont to do at the Passover, the Six Eucharistical Psalms, from 113th to the 119th Psalm. Learn hence, How fit it is that God be glorified in his Church, by singing of Psalms, and in particular, when the Sacrament of the Lord's Supper is celebrated. When they had sung an Hymn, they went unto the Mount of Olives.  
31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.  
Here our Saviour acquaints his Disciples, that by reason of his approaching Sufferings, they should all of them be so exceedingly offended with him, that they would certainly forsake and leave him; which accordingly came to pass. Learn thence, That Christ's dearest Friends forsook him, and left him alone in the midst of his greatest Distress and Danger. Obs. 2. What was the Cause of this their Flight, it was the Prevalency of their Fear. Thence Note, How sad it is for the holiest and best of Men to be left under the Power of their own Fears in a Day of Temptation.  
32 But after I am risen again, I will go before you into Galilee.  
Observe here, The wonderful Lenity of Christ towards his timorous and fearful Disciples; notwithstanding their cowardly Flight from him, he tells them he would not forsake them, but love them still; and as an Evidence of it, would meet them in Galilee: I will go before you into Galilee, there shall you see me. And when they did see him, he never upbraided them with their Timerousness, but was Friends with them, notwithstanding their late Cowardice. Christ's Love to his Disciples is like himself, unchangeable and everlasting. Having loved his own, he loved them unto the end.  
33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.  
See here what strong Purposes and settled Resolutions, both Peter and all the Apostles had to keep close to Christ; but how did their Self-confidence fail them? Learn thence, That Self-confidence is a Sin, too too incident to the holiest and best of Men. Tho' all Men forsake thee, yet will not I. Good Man, he resolved honestly, but too too much in his own Strength. Little, 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. Observe farther, That the Rest of the Apostles had the like Confident Opinion of their own Strength with St. Peter. Likewise also said they all. Note thence, That the holiest of Men know not their own Strength till it comes to the Trial. Little did these good Men imagine what a cowardly Spirit they had in them, till Temptation put it to the Proof.  
36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sat ye here, while I go and pray yonder. 37 And he took with him, Peter, and the two sons of Zebedee, and began to be sorrowful, and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. 40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came, and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words.  
Our Blessed Saviour being now come with his Disciples into the Garden, he falls there into a bitter and bloody Agony, in which he prayed with wonderful Fervency and Importunity to his Heavenly Father. His Sufferings were now coming on a great pace, and he meets them upon his Knees, and would be found in a praying Posture. Learn thence, That Prayer is the best Preparative for, as well as the most powerful Support under the heaviest Sufferings that can befall us. As to this Prayer of our Saviour's in the Garden, many things are very Observable. As 1. The Place where he prayed, In the Garden; but why went Christ thither? Was it to hid or shelter himself from his Enemies? Nothing less; for if so, it had been the most improper Place, because he was wont to retire thither to pray. John 18.2. Judas knew the Place, for Jesus ofttimes resorted thither; so that Christ went thither, not to shun, but to prepare himself by Prayer to meet his Enemies. Obs. 2. The time when he entered the Garden for Prayer, it was in the Evening; here he spent some Hours in pouring out his Soul to God; for about Midnight Judas and the Soldiers came, and apprehended him in a praying Posture. Teaching us by his Example, that when eminent Dangers are before us, especially, when Death is apprehended by us, to be very much in Prayer to God, and very fervent in our Wrestle with him. Obs. 3. The Matter of our Lord's Prayer, that if possible the Cup might pass from him. That is, those bitter Sufferings which were then before him; particularly the insupportable Burden of his Father's Wrath. He prays, if possible that his Father would excuse him from this dreadful Wrath, his Soul being amazed at it. But what! Did Christ then begin to repent of his Undertaking for Sinners? Did he shrink and give back when it came to the Pinch? No, no, as Christ had Two Natures, being God and Man, so he had Two distinct Wills; as Man he feared and shunned Death, as God-man he willingly submitted to it; the Divine Spirit, and the Humane Nature of Christ did now assault each other with disagreeing Interests, till at last Victory was got on the Spirit's side. Again, This Prayer was not absolute, but conditional, If it be possible. Father, it may be, if thou art willing, if it please thee, let it pass; if not, I will drink it. Learn hence, 1. That the Cup of Sufferings is in itself considered a very bitter and distasteful Cup, which Humane Nature abhors, and cannot but desire and pray may pass from it. 2. That yet ofttimes the Wisdom of God is pleased to put this bitter Cup of Affliction into the Hands of those whom he doth most sincerely love. 3. That when God doth so, it is their Duty to drink it with humble Submission, and cheerful Resignation. Not my Will, but thine be done. Obs. 4. The manner how our Lord prayed; and here we shall find it, 1. A solitary Prayer, he went by himself alone, out of the hearing of his Disciples; he said to them, Tarry ye here, while I go and pray yonder. Mark, Christ did neither desire his Disciples to pray with him, or to pray for him. No, he must tread the Wine-press alone; not but that Christ loved and delighted in his Disciples Company, but there were Occasions when he thought fit to leave them, and to go alone to God in Prayer. Thence Learn, That the Company of our best Friends is not always seasonable. Peter, James and John, were Three good Men, but Christ bids them tarry, while he went aside for private Prayer. There are Times and Cases when a Christian would not be willing that the dearest Friend he has in the World should be with him, or understand and hear what passes betwixt him and his God. 2. This Prayer of Christ was an humble Prayer; that's evident by the Postures into which he cast himself; sometimes Kneeling, sometimes Lying prostrate upon his Face. He lies in the very Dust; lower he cannot fall; and his Heart was as low as his Body. And such was the Fervour of his Spirit, that he prayed himself into an Agony. Oh let us blush to think how unlike we are to Christ in Prayer, as to our praying Frame of Spirit! Lord, what Drowsiness and Deadness? What Laziness and Dulness? What Stupidity and Formality is found in our Prayers? How often do our Lips move, and our Hearts stand still? 3. It was a repeated and reiterated Prayer. He prayed the first, second, and third time. He returns upon God over and over, plies him again and again, resolving to take no Denial. Learn thence, That Christians ought not to be discouraged, tho' they have sought God again and again for a particular Mercy, and no Answer of Prayer has come unto them. Observe also, How our Lord used the same Prayer three times over, saying the same Words. A Person then may pray with, and by a Form of Prayer, and yet not pray formally, but in a very acceptable manner unto God. Christ both gave a Form of Prayer to his Disciples, and also used one himself. Observe next, The Posture in which our holy Lord found his own Disciples, when he was in his Agony, they were sleeping, when he was praying. Oh wonderful! that they could sleep at such a time. Hence we gather, That the best of Christ's Disciples may be sometimes overtaken with Infirmities, with great Infirmities, when the most important Duties are performing. He cometh to his Disciples, and finds them sleeping. Observe next, The gentle Reproof he gave the Disciples for sleeping; What, could you not watch with me one Hour? Can you not watch, when your Master is in such Danger? Can you not watch with me, when I am going to deliver up my Life for you? What, not one Hour, and that the parting Hour too! After his Reprehension he subjoins an Exhortation; Watch and pray, that ye enter not into Temptation; and superadds a forcible Reason, For tho' the Spirit be willing, yet the Flesh is weak. Thence Learn, That the holiest and best resolved Christians, who have willing Spirits for Christ and his Service, yet in regard of the Weakness of the Flesh, or the Frailty of Humane Nature, it is their Duty to watch and pray, and thereby guard themselves against Temptations. Watch and pray,— for tho' the Spirit is willing, yet—  
45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest; behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me. 47 And while he yet spoke, lo, Judas one of the twelve came, and with him a great multitude with swords and staves from the chief priests, and elders of the people. 48 Now he that betrayed him, gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast. 49 And forthwith he came to Jesus, and said Hail Master; and kissed him. 50 And Jesus said unto him, Friend, wherefore art thou come? Then came they and laid hands on Jesus, and took him.  
Our Saviour having poured out his Soul in Prayer to God in the Garden, he is now ready, and waits for the coming of his Enemies, being first in the Field: Accordingly, While he yet spoke, came Judas, one of the Twelve, and under his Conduct a Band of Soldiers to apprehend him. It was the Lot and Portion of our Blessed Redeemer to be betrayed into the Hands of his mortal Enemies by the Treachery of a false and dissembling Friend. Observe here, The Traitor, the Treason, the Manner how, and the Time when this treasonable Design was executed. Obs. 1. The Betrayer, Judas, all the Evangelists carefully describe him by his Name, Judas, by his Surname, Iscariot, lest he should be mistaken for Judas the Brother of James. God is tender of the Names and Reputations of his upright-hearted Servants. He is also described by his Office, One of the Twelve. The Eminence of his Place and Station was an high Aggravation of his Transgression. Nay, in some respect he was preferred above the rest, having a peculiar Trust reposed in him, he bore the Bag: That is, he was Almoner, and Steward of Christ's Family, to take Care for the necessary Accommodations of Christ and his Apostles; and yet this Man, thus called, thus honoured, thus respectfully treated by Christ, for the Lucre of a little Money, perfidiously betrays him. Oh, whither will not a bad Heart, and a busy Devil carry a Man? Learn hence, 1. That the greatest Professors had need be jealous of their own Hearts, and look well to the Grounds and Principles of their Profession. A Profession begun in Hypocrisy will certainly end in Apostasy. Learn 2. That Persons are never in such eminent Danger, as when they meet with Temptations exactly suited to their Master-Lusts. Covetousness was Judas' Master-Sin; the Love of the World made him a Slave to Satan, and the Devil lays a Temptation before him, which suits his Temper, hits his Humour, and it prevails immediately. Oh pray, pray that ye may be kept from a strong and suitable Temptation, a Temptation suited to your predominant Lust and Inclination. Obs. 2. As the Betrayer Judas, so the Treason itself with its aggravating Circumstances; he led an armed Multitude to the Place where Christ was, gave them a Signal to discover him, and encouraged them to lay Hands upon him, and hold him fast. This was the hellish Design Satan put into his Heart, and it has these aggravating Circumstances attending it. He had seen the Miracles which Christ wrought by the Power of God, and could not but know him to be a Divine Person. He could not sin out of Ignorance or blind Zeal, but the Love of Money made him do what he did. Farther, what he did was not done by the Persuasions of any, but he was a Volunteer in this Service. The High Priests neither sent to him, nor sent for him, but he offers his Service, and no doubt they were very much surprised to find one of Christ's own Disciples at the Head of a Conspiracy against him. Learn hence, That no Man knows where he shall stop or stand when he first enters the Ways of Sin; should any one have told Judas that his Love of Money would at last so far prevail upon him, as to make him sell the Blood of Jesus Christ, he would have answered as Hasael did Elisha. Is thy Servant a Dog, that I should do this thing? Wickedness like Holiness doth not presently come to its full Strength in the Soul, but grows up by insensible degrees. Obs. 3. The manner how this hellish Plot was executed; partly by Force, and partly by Fraud; by Force, in that he came with a Multitude, armed with Swords and Staves; and by Fraud he gives him a Kiss, and says, Hail, Master. Here was Honey in the Tongue, and Poison in the Heart. Learn we hence, To beware of Men; when we see too too glittering Appearances, we may suspect the inside. Charity for others is our Duty, but too great Confidence may be our Snare. There is so much Hypocrisy in many, and so much Corruption in all, that we must not be too confident. Obs. 4. The time when this treasonable Design was executed upon Christ; when he was in the Garden with his Disciples, exhorting them to Prayer and Watchfulness, dropping Heavenly and most seasonable Counsels upon them. While he yet spoke, lo, Judas came, and the Multitude with him. Judas found Christ in the most heavenly and excellent Employment, when he came to apprehend him. Oh how happy is it, when our Sufferings find us in God's Way, engaged in his Service, and engaging his Assistance by fervent Supplication. Thus did our Lord's Sufferings meet him, may they so meet us.  
51 And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and struck a servant of the high priests, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his Place: for all they that take the sword, shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be?  
The rude Multitude laying Hands upon Christ, the Disciples who had remitted their Watch, do resume their Courage, and are willing to rescue their Master if they can; particularly, Peter draws his Sword, and cuts off the Ear of Malchus, one of the forwardest to lay hold on Jesus. Observe here St. Peter's Zeal and sincere Love for his Lord and Master; it was in great Sincerity spoken, Tho' I die with thee, I will not deny thee. But why did not St. Peter draw his Sword upon Judas, rather than Malchus? Perhaps because tho' Judas was more faulty, yet Malchus was more forward to arrest and carry off our Saviour. How doth a pious Breast swell with Indignation at the Sight of any open Affront offered unto Christ. Observe further, That tho' St. Peter's Heart was sincere, yet his Hand was rash: Good Intentions are no Warrant for irregular Actions, and accordingly Christ, who accepted his Affection, reproves him for the Action: Put up thy Sword, for they that take the Sword shall perish by the Sword. Learn hence, That Christ will thank no Man to fight for him without a Warrant and Commission from him. To resist a lawful Magistrate, even in Christ's own Defence, is rash Zeal, and discountenanced by the Gospel. Observe Lastly, Our Lord's absolute Refusal to be rescued out of his Enemy's Hands, with the Reason of it; did I incline to be rescued by Force? As if our Lord had said, I could command all the Troops of Angels in Heaven, to show themselves upon that Occasion; but how can this stand with the Decree of my Father, with the Declarations of the Scripture, with the Demonstration of my Mercy, and with the Salvation of miserable Mankind? Learn hence, That Christ was infinitely more concerned for the Salvation of lost Sinners, than for his own Death and Sufferings; more concerned for our Eternal Salvation, than for his own Temporal Preservation. Had he been rescued by the Power of Angels, we had fallen a Prey into the Paw of Devils.  
55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.  
We had an Account of our Lord's Apprehension in the former Verses, here the sad Effect of it upon his Disciples; They all forsake him and fled. They that said all to Christ, v. 25. Tho' we should die with thee, yet will we not deny thee, do here all of them desert and forsake him; when it came to the push, not a Man of them stands by him. Learn hence, That the holiest Men know not their own Hearts, when great Temptations and Trials are before them, till they come to grapple with them, and to be engaged in them. We know not our own Strength till Temptation puts us to the Proof.  
57 And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar off unto the high priests palace, and went in, and sat with the servants to see the end. 59 Now the chief priests and elders, and all the counsel sought false witness against Jesus to put him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace.  
Judas having made good his Promise to the High Priest, and delivered Jesus a Prisoner into their Hand, these Wolves of the Evening no sooner seize the Lamb of God, but they thirst, and long to suck his innocent Blood. Yet lest it should look like a downright Murder, they will allow him a Mock-Trial, and abuse the Law, by perverting it to Injustice and Bloodshed. Accordingly they industriously suborn false-witnesses to take away his Life, not sticking at the grossest Perjury, so they might destroy him. The Chief Priests and Elders, and all the Council, sought false Witness against Jesus to put him to Death. Abominable Wickedness! Innocency itself cannot protect from Slander and false Accusation. No Man is so innocent or good, whom false Witness may not condemn. Yet Observe farther, Our Lord's Meekness and Patience, his submissive Silence under all these wicked Suggestions and false Accusations. Jesus held his Peace, v. 63. Gild is clamorous and impatient, Innocency is silent, and careless of misreports. Learn hence, That to bear the Revile, Contradictions, and false Accusations of Men, with a silent and submissive Spirit, is an excellent and Christ-like Temper. Our Lord stood before his unjust Judges and false Accusers, as a Sheep before the Shearer, dumb, and not opening his Mouth. Although a Trial for his Life was managed most maliciously and illegally against him; when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Oh let the same humble Mind be in us which was also in Christ Jesus!  
63 And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless, I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rend his , saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death. 67 Then did they spit in his face, and buffeted him, and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, who is he that smote thee?  
We observed even now that our Saviour was silent, and did make no Reply to the false Witnesses that evidenced against him at his Trial, because being so manifestly contradicting, they did fall to the Ground of themselves. But now when the Question was solemnly put by the High Priest, Art thou the Christ? He said, I am. Thence Learn, That altho' we are not obliged to answer every cavilling or ensnaring Question, yet we are bound faithfully to own, and freely to confess the Truth, when we are solemnly called thereunto. Christ, who in the former Verses was silent, and as a deaf Man that heard not, now witnesss a good Confession: Teaching us, both by his Example and Command, to confess and own both him and his Truth, when lawfully required; when our Silence will be a denying of the Truth, a Dishonour to God, and a Scandal to our Brethren: Christ knew that his Answer would cost him his Life, and yet he durst not but give it. Art thou the Son of the Blessed, Jesus said I am. Yea, farther Observe, That as Christ answered directly and plainly at his Trial, so he did not refuse to answer upon Oath. I adjure thee by the living God, says the Judge of the Court, that thou tell us whether thou art the Christ. That is, I require thee to answer this Question upon Oath; for adjuring a Person, or requiring them to answer upon Oath, was the manner of swearing among the Jews. Now to this Adjuration our Saviour answered plainly and directly, I am, Mark 14.61. Hence Learn, That swearing before a Magistrate upon a just and great Occasion is lawful: If Christ in the Fifth of St. Matthew forbids all Oaths, than here his Practice was contrary to his own Doctrine; but it is evident that Christ answered the Magistrate upon Oath, and so may we. Observe Lastly, The Sentence of Condemnation, which the Council passed upon him for owning himself to be the Son of God. He hath spoken Blasphemy, and is worthy to die. Hereupon the unruly Rabble affront him with the vilest Abuses, and most horrid Indignities: They Spit in his Face, they Blindfold him, they Smote him with their Fists and Palms of their Hands, and in a way of Contempt and Mockery they bid him Divine or Prophesy, who it was that smote him. Learn hence, That there is no Degree of Contempt, no Mark of Shame, no Kind of Suffering, which we ought to decline or stick at, for Christ's sake, who hide not his Face from Shame and Spitting upon our Account.  
69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said unto Peter, surely thou also art one of them, for thy speech bewrayeth thee. 74 Then he began to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the words of Jesus, which said unto him, Before the cock crow thou shalt deny me thrice. And he went out, and wept bitterly.  
This last Paragraph of the Chapter gives us an Account of the Fall and Rising of Peter; of his Sin, in denying Christ, and of his Recovery by a speedy and severe Repentance. Both must be considered distinctly. First, As touching his Sin and Fall, there are Four Particulars Observable; namely, the Sin itself, the Occasion of that Sin; the Reiteration and Repetition of it, and the aggravating Circumstances attending it. Obs. 1. The Sin itself, the Denial of Christ, I know not the Man, a manifest Untruth. Next, he adds an Oath to confirm that Untruth; he swore that he knew not the Man. And last of all, he wished an horrid Curse and Imprecation upon himself. That is, he wished himself excommunicated and cast out of the Church. Say some, he wished himself eternally separated from the Presence of God: Say others, he wished in effect that the Devil might take him if he were acquainted with Jesus. The inordinate Love of Life, and slavish Fear of Sufferings and Death, may draw the best Men to commit the worst of Sins. Obs. 2. The Occasions of this Sin, and they were Three; his following Christ afar off; his being in bad Company amongst Christ's Enemies; and his presumptuous Confidence of his own Strength and Standing. 1. His following of Christ afar off. To follow Christ is the Work of Faith, and Fruit of Love; but to follow him afar off, was the Effect of Fear and Frailty. woe unto us when a Temptation comes if we be far off from Christ's Presence and Assistance. 2. His being in wicked Company amongst Christ's Enemies. Oh Peter, thou hadst better have been a cold by thyself alone, than sitting by a Fire, compassed in with the Blasphemies of the wicked; where thy Conscience, tho' not seared, was yet made hard. The way to escape prevailling Temptations to Sin, is to shun such Places, and avoid such Companions, as in all Probability will invite and draw us into Sin. 3. Confidence of his own Strength and Standing was another Occasion of Peter's Falling. Pride and presumptuous Confidence have been ever the Forerunners and Occasions of a Fall. Oh Lord! to presume upon ourselves is the ready way to provoke thee to leave us to ourselves, if ever we stand in the Day of Trial. 'Tis the fear of falling must enable us to stand, Obs. 3. The Reiteration and Repetition of this Sin. He denies him a First, Second, and Third Time. He denies him first with a Lie, then with an Oath, and after all, with an Anathema, and a Curse. Oh how dangerous is it, not to resist the first Beginnings of Sin.! If we yield to one Temptation, Satan will assault us with more, and stronger. Peter proceeded from a bare Denial, first to Perjury, then to Cursing and Imprecation. Obs. 4. The aggravating Circumstances attending this Sin of Peter's, and they are these; 1. The Character of the Person thus falling; a Disciple, an Apostle, a chief Apostle, a special Favourite; who with James and John had the special Honour to be with Christ upon Mount Tabor. Peter, who had preached and prophesied in Christ's Name, cast out Devils, and wrought Miracles by Christ's Power, yet he denies him. 2. Consider the Person whom he denies; his Master, his Saviour and Redeemer; he that had washed Peter's Feet but a little before; that eat the Passover with Peter, and gave the Sacrament to Peter, yet this kind and condescending Saviour was denied by Peter. 3. Consider before whom he denies him, in the Company and Presence of the chief Priests, Scribes and Elders, and their Servants, who rejoiced at it, and were hardened by it. That one Disciple should sell him for Money, and another Disciple deny him through Fear. 4. Consider the Time when he denied him; verily it was but a few Hours after he had received the Sacrament of the Lord's Supper from Christ's own Hand. How unreasonrble then is their Objection against coming to the Lord's Table, because some that go to it dishonour Christ as soon as they come from it. Such Examples must not discourage us from coming to the Ordinance, but excite and increase our Watchfulness after we have been there, to take heed that the future Conduct of our Lives be suitable to the Solemnity of a Sacramental Table. 5. Consider the smallness of his Temptation to deny Christ; a Damsel only put the Question to him, Art thou not one of his Disciples? If a Band of armed Soldiers had appeared to him, and affrighted him; had he been terrified by the high Priest's Threaten, bound and led away to Judgement, sentenced to an ignominious painful Death, some Excuse might have been made for him: But to disown his Relation to Christ at the Question of a Maid-Servant that kept the Door only; the smallness of the Temptation was an Aggravation of the Crime. Ah, Peter, how unlike thyself art thou at this time? Not a Rock, but a Reed, a Pillar blown down by a Woman's Breath. Oh frail Humanity, whose Strength is Weakness and Infirmity! Observe here, That in most of the Saints Falls, recorded in Scripture, either the first Inticers, or the accidental Occasion; were Women. Thus in Adam's, Lot's, Sampson's, David's, Solomon's and Peter's. A weak Creature may be a strong Tempter; nothing is too impotent or useless for the Devil's Service. It was a great Aggravation of Peter's Sin, that the Voice of a Maid, a Doorkeeper only, should be stronger to overcome him, than his Faith in Jesus to sustain him. But what shall we say? Small things are sufficient to cast us down, if God doth not hold us up. We sink under any Burden, if he sustains us not, and yield to every Temptation, if he leaves us to ourselves. A Damsel shall then make a Disciple shrink, and a Doorkeeper is enough to drive an Apostle before her. And immediately the Cock crew. And Peter remembered the Words of Jesus, which said unto him, Before the Cock crow, thou shalt deny me thrice, and he went out, and wept bitterly. Here we have an Account of St. Peter's Rising and Recovery after his shameful Fall, by a renewed Act and Exercise of Repentance. Where Observe, The Suddenness of his Repentance, the Means of his Repentance, and the Manner of it. Obs. 1. The Suddenness of his Repentance. Although his Sin was great, yet was his Repentance speedy, and without Delay. From whence, Note, That Sins committed by the surprisal of a sudden Temptation, are much sooner repent of, than where the Sin is presumptuous and deliberate. David's Sins of Murder and Adultery were presumptuous and deliberate Sins; he continued a long time in them, and lived almost a Twelvemonth without any solemn Repentance of them. St. Peter's Sin was hasty and sudden under a violent Passion of Fear, contrary to his settled Purpose and Resolution of Constancy, and he takes the warning of the second crowing of the Cock, and goes forth to express his Repentance. Obs. 2. The Means of his Repentance, which was twofold. Less Principal, the crowing of the Cock; more principal, Christ's looking upon Peter, and Peter 's remembering the Words of Christ. 1. The less principal Means of St. Peter's Repentance was the crowing of the Cock. As the Voice of the Maid occasioned him to sin, so the Voice of the Cock occasioned him to repent. That God who can work without Means, does sometimes work by weak and contemptible Means, and when he pleases can open the Mouth of a Bird or a Beast for the Conversion of a Man. But why should our Saviour choose the crowing of the Cock as a Means to bring St. Peter to Repentance? There is ever some Mystery in Christ's Instrument; the Cock was a Preacher to call Peter to Repentance, there being something of Emblem between the Cock and a Preacher. A true Minister must have the Wings of a Cock to rouse up himself from Security, and to awaken others to a Sense of their Duty. He must have the Watchfulness of a Cock to be ever ready to discover and forewarn Danger; he must have the Voice of the Cock, to cry aloud, and tell Israel of their Sins, and terrify the roaring Lion, and make him tremble. In a word, he must observe the Hours of the Cock to crow at all Seasons of the Night, to preach in Season, and out of Season, the glad Tidings of Salvation. But, 2. The more principal Means of St. Peter's Recovery was, 1. Christ's looking upon Peter. Christ first looks upon Peter with an Eye of Mercy, Grace and Pity, before Peter looks upon his Sin in order to Repentance. Here take notice of the Greatness of Christ's Grace, of his wonderful Love and Mercy to this poor Disciple. When our Saviour was upon his Trial for his Life, a time when our Thoughts are wholly taken up about ourselves, even than did Christ find Leisure to think upon Peter, remember to turn about, and give him a pitiful, but piercing Look; a Look, that melted his Heart, and dissolved it into Tears. We never begin to lament for Sin, till we are first lamented by our Saviour. Jesus looked upon Peter. That is the first more principal Means of Peter's Repentance; the second is, Peter 's remembering the Words of Christ before the Cock crow twice, thou shalt deny me thrice. This Remembrance of Christ's Words was an applicative and feeling Remembrance of them. He remembered the Prediction of Christ, and applies it sensibly to himself. Teaching us, That the Efficacy of Christ's Word in order to the bringing of a Soul unto Repentance, depends not upon the Historical Remembrance of it, but upon the close Application of it to every Man's Conscience. A sanctified Remembrance of Christ's Words, and our own Sins, is an excellent Preparative to Repentance. Observe Lastly, The Manner of St. Peter's Repentance. It was secret, he went out; it was sincere, he wept bitterly; it was lasting and abiding, all the Days of his Life, and attended with an extraordinary Zeal and Forwardness for the Service of Christ to the end of his Life. 1. It was secret, he went out, Vere dolet, qui sine Teste dolet. He sought a Place of Retirement where he might mourn in secret; he cannot well be thought to dissemble his Grief, who chooses no other Witness but the Omnipresent God. Solitariness is most agreeable to an afflicted Spirit; and as St. Peter's Sorrow caused him to go forth, so might also Shame: Christ looked upon Peter, but how ashamed must Peter be to look upon Christ, considering that he so lately denied to have ever seen him? 2. His Repentance was sincere, he wept bitterly; his Grief was extraordinary, and his Tears abundant. There is ever a weeping that follows Sin; Sin must cost the Soul Sorrow, either here, or in Hell; we must mourn awhile, or lament for ever. Doubtless with Peter's Tears there was joined hearty Confession of Sin to God, and smart Reflections upon himself after this manner: Lord, what have I done? I, that did once acknowledge my Master to be Christ, the Son of the living God, have since denied him with Oaths, Curses and Imprecations: I, that promised to lay down my Life for his sake, have yet disowned and denied him at the Voice of a Damsel. Oh what Unfaithfulness, what Weakness, what Wickedness! Oh that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep all my Days for the Fault of this one Night. Blessed indeed are the Tears of a converted Revolter, and happy is the very Misery of a mourning Offender. 3. This holy Man's Repentance was lasting and abiding, he had a lively Sense and Remembrance of this Sin upon his Soul all his Life. Ecclesiastical History reports, that ever after, when St. Peter heard the crowing of a Cock, he fell upon his Knees, and mourned; others say, that he was wont to rise at Midnight, and spend the time in penitent Devotion between Cock-crowing and Daylight; and the Papists, who love to turn every thing into Superstition, began that Practice of setting a Cock upon the top of Towers, and Steeples, and Chimneys, to put People in mind of this Sin of Peter, and h●s Repentance by that Signal. Lastly, St. Peter's Repentance was attended with an extraordinary Zeal and Forwardness for the Service of Christ to the end of his Life. He had a burning Love towards Christ. Thou that knowest all things, knowest that I love thee: And as an Evidence of it, he fed Christ's Sheep; for in the Acts of the Apostles we read of his extraordinary Diligence to spread the Gospel, and his Travels in order thereunto are computed to be Nine Hundred and Fifty Miles: And the Wisdom of God thought fit that this Apostle should preach the Gospel to the Jews, as St. Paul did to the Gentiles; that as he had joined with the Jews in denying and disowning Christ, so he should endeavour to persuade them to join with him in Repentance, as he had joined with them in their Sin. His Sin was in some Respect like theirs, therefore is he sent to preach the Gospel to them, and his Diligence therein is an undoubted Proof and Evidence of his Repentance. Have any of us fallen with Peter, tho' not with a formal abjuring, yet by a practical denying of him, let us go forth and weep with him, let us be more vigilant and watchful over ourselves for time to come, let us express more extraordinary Love unto, and Zeal for Christ, more Diligence in his Service, and more Concernedness for his Honour and Glory. This would be an happy Improvement of this Example. The Lord grant it may have that blessed Effect. Amen.   

CHAP. XXVII.  
1 WHen the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death. 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.  
The foregoing Chapter gave us an Account of Judas his Treason, in delivering our Saviour into the Hands of the chief Priests. In this Chapter we find our holy Lord brought by the chief Priests unto Pontius Pilate the Roman Governor, in order to his Arraignment and Condemnation. Whence Observe, that it has been the old Policy of corrupt Church-Governors, to abuse the Power of the civil Magistrate, in executing their cruel and unjust Censures upon holy and innocent Persons. The chief Priests and Elders do not kill our Saviour themselves, but they deliver him over to the secular Power, and desire Pilate the civil Magistrate to sentence and condemn him, which soon after we shall find he did.  
3 Then Judas which had betrayed him, when he saw that he was condemned, repent himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned, in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.  
Here we have a sad Relation of Judas his desperate Death, after an Hypocritial Li●e; as also of the Horror of his Mind and Conscience before his Death. Observe here, 1. The time when Judas repent, after it was too late. When he saw that he was condemned, he repent. Learn thence, That they that will not see their Sins timely to their Conversion, shall see them sooner or later to their Confusion. Obs. 2. The Repentance itself, in the several Parts and Branches of it. He was sorrowful for the Fact, he made Confession of his Sin, and made Restitution for the Wrong done. He repent, saying, I have sinned, and cast down the Thirty Pieces of Silver. Learn thence, That a wicked Man, when Conscience is thoroughly awaked, may make Confession of his Sin, express some Sorrow for it, and endeavour also the making some Satisfaction and Restitution for the Wrong and Injury done by it. They that mourn for Sin, as Sin: They that mourn more for the intrinsical Evil that is in Sin, than for the Penal and Consequential Evils that follow Sin: They that confess Sin voluntarily and freely, particularly, penitently, believingly, with an Eye of Sorrow upon their Sin, and an Eye of Faith fixed upon their Saviour: They that make Restitution as an Act of Obedience to the Command of God, and as an Act of Justice and Righteousness to their Neighbour, such Persons Repentance shall find Acceptance with God. Obs. 3. The Answer and Reply which the wicked high Priests and Elders make to despairing Judas. 1. They excuse themselves, What is that to us? 'Tis natural to all Sinners to shift Sin from themselves, and to lay it at any Door, rather than their own. Those that have had a Share in the Pleasure and Profit of Sin, are yet very desirous to throw the Odium and Gild of it upon others. What is that to us? say these Monsters in Sin. 2. As they excuse and acquit themselves, so they load and burden him; Look thou to that. Lord, what miserable Comforters are Companions in Sin to one another, when Distress and Sorrow comes upon them? When Sin comes to be questioned, in order to its being punished; every Sinner is for shifting for himself, and leaves his Fellow in the Suds. Let us then remember the Words of the Holy Ghost, He that walketh with wise Men shall be wiser, but a Companion of Fools shall be destroyed. Obs. 4. The sad and fatal End of Judas, he went forth and hanged himself. Horror and Despair took hold upon him, and seized his Conscience, which was so intolerable, that he ran to the Halter for a Remedy. Learn hence, 1. That Conscience is a powerful, tho' invisible Executioner; the Wrath of Man may be endured, but the Wrath of God is insupportable, and the Eruptions of Conscience are irresistible. Oh how intolerable are those Scourges that lash us in this tender and vital Part! Judas awakened with the Horror of his Fact, Conscience gins to rouse, and the Man is unable to bear up under the furious Revenges of his own Mind. Learn, 2. That there is an active Principle in men's Breasts and Bosoms, which seldom suffers daring Sinners to pass in quiet to their Graves. Gild is naturally troublesome and uneasy, it disturbs the Peace and Serenity of the Mind, and fills the Soul with Storms and Thunder, both in Life and Death: How vainly did Judas hope to take Sanctuary in a Grave, and to meet with that Ease in another World which he could not find in this. Thus ended this miserable Man, Judas. Lord, how earnest ought we to be for thy persevering Grace, when neither the Presence, the Miracles, the Sermons, the Sacraments of Christ could preserve and secure a Professor, a Disciple, an Apostle, from the fatal Mischief of a ruinous Apostasy?  
6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 (Then was fulfilled that which was spoken by Jeremy the prophet, saying. And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: 10 And gave them for the potter's field, as the Lord appointed me.)  
Observe here, 1. The Niceness and Scrupulosity of these Hypocrites; they made no Scruple to give Money to shed Blood, but they scruple the putting that Money into the Treasury, which was the Price of Blood. They are afraid to defile their treasury, but are not afraid to pollute their Souls. Thus Hypocrites strain at a Gnat, and swallow a Camel; scruple a Ceremony, but make no Conscience of Murder and Perjury. Observe, 2. The use which they put this Money to, which Judas brought them; they bought with it a Field to bury Strangers in. Thus Christ, who was himself a Stranger in a borrowed Grave, by the Price of his Blood (being Thirty Pieces of Silver) conferred Graves on many Strangers. Observe Lastly, How the Wisdom of God ordered it, that hereby a Scripture-Prophecy was fulfilled, Zach. 11.13. They weighed for my Price Thirty Pieces of Silver, and I took and cast them unto the Potter. Whence Learn, That all the Indignities and debasing Sufferings, which the Lord Jesus underwent, were not only foreordained by God, but also foretold by the holy Prophets: His being Scourged, buffeted, Spit upon, and here his being sold for Thirty Pieces of Silver.  
11 And Jesus stood before the governor, and the governor asked him, saying, Art thou the king of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then saith Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word, insomuch that the governor marvelled greatly.  
Observe here, 1. That our Saviour readily answers Pilate, but refuses to answer the chief Priests before Pilate. Pilate asks him, Art thou the King of the Jews? Jesus readily answers, Thou sayest; or it is as thou sayest? But to all the Accusations of the chief Priests, and to all that they laid to his Charge before Pilate, our Saviour answers never a Word, probably for these Reasons. Because his Innocency was such as needed no Apology; because their Calumnies and Accusations were so notoriously false, that they needed no Confutation. To show his Contempt of Death, and to teach us by his own Example Patience and Silence, when for his sake we are slandered and traduced. Learn hence, That altho' we are not obliged to answer every captious and ensnaring Question, nor to refute every Slander and false Accusation, yet are we bound faithfully to own and confess the Truth, when we are solemnly called thereunto. Our Saviour as a deaf Man hears not, answers not the Calumnies of the chief Priests; but when Pilate asks him, Art thou the King of the Jews? Or as St. Mark has it, Art thou the Son of the Blessed? Jesus said, I am, tho' he knew that Answer would cost him his Life. Hence the Apostle, 1 Tim. 6.13. says, That Christ before Pontius Pilate witnessed a good Confession. Teaching us, Sometimes to hold our Peace, when our own Reputation is concerned; but never to be silent, when the Honour of God, the Glory of his Truth, the Edification and Confirmation of others, may effectually be promoted by our open Confession. Then must we with Christ give a direct, plain, and sincere Answer. For whoever denies him, or any Truth of his, knowingly and wilfully, him will Christ deny in the Presence of his Father, and before all his Holy Angels.  
15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barrabas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barrabas, or Jesus, which is called Christ? 18 For he knew that for envy they had delivered him.  
Now at the Feast; that is, at the Feast of the Passover, which by way of Eminency is called the Feast, the Governor used to release a Prisoner, (possibly by way of Memorial of their Deliverance out of Egypt,) accordingly Pilate makes a Motion to them, that Christ may be the Prisoner set at Liberty in Honour of their Feast; for he was sensible that what they did was out of Envy and Malice. As Covetousness sold Christ, so Envy delivered him. Envy is a kill and murdering Passion; Envy slayeth the silly one, Job 5.2. That is, it slays the silly Person, who harbours this pestilent Lust in his Bosom, and is like a Fire in his Bones continually preying upon him, causing him to pine away, and die miserably, because another lives happily. To envy another Man's Prosperity is an Argument of the worst Simplicity: Yea, farther, as Envy slayeth the silly one, so it prompts and provokes the Sinner to seek the slaying of simple and innocent ones. Envy wishes the envied Person out of the way, yea, out of the World; and if need be, will not only wish it, but lend a lift towards it too: Witness the Chief Priests here, whose Envy was so conspicuous, that Pilate himself takes notice of it, and says, He knew that for Envy they had delivered him.  
19 When he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man; for I have suffered many things this day in a dream, because of him.  
There are several sorts or kinds of Dreams, Natural, Moral, Diabolical and Divine. The Question is, what kind of Dream this was? Not Natural, all agree; some think it was Diabolical, and that Satan hoped thereby to prevent the Work of Man's Redemption by the Death of Christ. But if so, why had not Pilate the Dream rather than his Wife? Probably this Dream was from God; for even our very Dreams are ordered by God, our sleeping as well as our waking times are in God's Hand. Learn hence, How wonderfully the Wisdom and Power of God is seen in this Woman's Testimony, which she gave to the Innocency of our Saviour. When all his Disciples were fled from him, when none of his Friends durst speak a Word for him, God raises up a Woman, a Stranger, a Pagan, to give Evidence of his Innocency. And it is Observable, That at our Saviour's Trial, not one Mouth was opened to plead or speak a Word for him, in Defence of Innocency itself, but only Pilat's and his Wife's; they both pronounce him Righteous, tho' they were Gentiles and Pagans, whilst his own Kindred and Countrymen, the Jews, thirst after his Righteous and Innocent Blood.  
20 But the chief priests and elders persuaded the multitude that they should ask Barrabas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barrabas. 22 Pilate said unto them, What shall I do then with Jesus, which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? but they cried out the more, saying, Let him be crucified.  
Observe here, 1. How exceedingly unwilling and averse Pilate was to be the Instrument of our Saviour's Death; one while he bids the Jews take him themselves, and judge him according to their Law. Another while he offers to save Christ in Honour of their Feast, when by Custom he was to release a Prisoner, and this Prisoner he desired might be Jesus. When this would not satisfy, he expostulates with them about our Saviour's Innocency, what Evil has he done? Nay, St. Luke says, Ch. 23. That Pilate came forth three times, and professed that he found no Fault in him. Yet tho' Pilate was satisfied, the Jews would not be denied. Thence Learn, That wicked Men and Hypocrites within the visible Church may be guilty of such Tremendous Acts of Wickedness, as the Conscience of Infidels and Pagans without the Church may boggle at, and protest against. Pilate a Pagan absolves Christ, whilst hypocritical Jews, which had heard his Doctrine, and seen his Miracles, do condemn him. But Obs. 2. Who influenced the main Body of the Jews to desire Barrabas, and to destroy Jesus. It was the chief Priests and Elders, they persuaded the Multitude. woe to the People when their Guides and Leaders are corrupt; for than they shall be tempted by wicked Counsel: And woe unto them, much more, if they follow their wicked and pernicious Counsels. Thus did the Jews follow their Guides the chief Priests, till they had preserved Barrabas, and destroyed Jesus.  
24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.  
Two Things are here Observable in Pilat's washing of his Hands. 1. By this Action he pronounces our Saviour's Innocency, and was willing thereby to testify his own; that he did not consent to our Saviour's Death, washing the Hands being an usual Ceremony in Protestation of a Person's Innocency. But, 2. It was great Folly and Fondness in Pilate, to think that washing of his Hands did or could free him from the Gild of innocent Blood. Oh Pilate! thou hadst need rub hard if thou meanest to scour from thy Soul the Gild of that Crimson Sin which thou hast committed; thy Gild cleaves so close unto thee, that nothing can expiate it but the Blood which thou hast spilt; neither was it any Excuse of Pilat's Sin, that what he did was to please the People, and to gratify their Importunity. It is a fond Apology for Sins, when Persons pretend that they were not committed with their own Consent, but at others Instigation and Importunity.  
25 Then answered all the people, and said, His blood be on us, and on our children.  
That is, Let the Gild and Punishment of this Blood rest upon us and our Posterity. A most horrid and impious Imprecation; the dreadful Effects of it began to come upon them Forty Years after in the Destruction of Jerusalem, and has rested and remained upon their Posterity to this Day, near Seventeen Hundred Years, the Jews being Vagabonds over the Earth, abhorred by all Nations wheresoever they come. This aught to be a Terror, and 〈◊〉 Warning to all Persons that they avoid all cursed Imprecations, and wicked Wishes upon themselves or others. woe to such as wish Damnation to themselves, Pox and Plague upon others; how if God says Amen, and ratify in Heaven thy cursed Imprecations made on Earth, as he did this of the wicked Jews, His Blood be on us, and on our Children. Yet what they with a wicked Mind put up as a direful Imprecation, we may with a pious Mind offer up to God as an humble Petition. Lord, let thy Son's Blood, not in the Gild and Punishment, but in the Efficacy and Merit of it, be upon us, and upon our Posterity after us, for evermore.  
26 Then released he Barrabas unto them: and when he had scourged Jesus, he delivered him to be crucified.  
As the Death of the Cross was a Roman Punishment, so it was the manner of the Romans first to scourge and whip their Malefactors, and then deliver them to be crucified. Now the manner of the Roman scourging is said to be thus: They stripped the condemned Person, and bound him to a Post; Two strong Men first scourged him with Rods of Thorns: Then Two others scourged him with Whips of Cords full of Knots; and lastly, Two more with Whips of Wire, and therewith tore off the very Flesh and Skin from the Persons Back and Sides. That our Saviour was thus cruelly scourged seems to some not improbable from that of the Psalmist, Psal. 129.3. The Ploughers ploughed upon my Back, and made long Furrows. Which, if spoken Prophetically of Christ, was Literally fulfilled in the Day of his Scourging. But why was the precious Body of our Blessed Lord thus galled and torn with Scourge? Doubtless to fulfil that Prophecy. I gave my Back to the Smiters, and my Cheeks to them that plucked off the Hair. That by his Stripes we might be healed. And to Learn us Patience from his Example, why should we think it strange to be scourged, either with the Tongue, or the Hand, or with both, when we see our dear Redeemer bleeding by Stripes and Scourges before our Eyes?  
27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had plaited a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail king of the Jews. 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.  
The next part of our Lord's Sufferings consisted of cruel Mockings; our blessed Saviour had said that he was the King of the Jews, not a Temporal King to rule over them with Pomp and Power, but a Spiritual King to rule in the Hearts of his People; but the Jews missing of their Expectation of a Temporal King in Christ, look upon him as an Impostor, and accordingly they treat him as a mock King, putting a Crown upon his Head, but a very ignominious and painful one. A Crown of Thorns, a Sceptre in his Hand; but it was of a Reed, and a Robe of Purple or Scarlet, both which were used by Princes, and bowed the Knee before him, as they were wont to do to Princes. Thus all the Marks of Scorn imaginable are put upon our Blessed Redeemer, yet that which they did in jest, God did in earnest; for all these things were Ensigns and Marks of Sovereignty, and Almighty God caused the Regal Dignity of his Son to appear and shine forth even in the midst of his greatest Abasement. Whence was all this Jeering and Sport, but to flout Majesty? And why did Christ undergo all this Ignominy, Disgrace and Shame, but to show us what was due unto us for our Sins, and to give us an Example to bear all the Scorn, Reproach and Shame imaginable for his sake, Who for the Joy that was set before him, endured the Cross, and despised the Shame.  
32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. 33 And when they were come unto a place called Golgotha, that is to say, a place of a scull, 34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down, they watched him there:  
The Sentence of Death being passed by Pilate, who can with dry Eyes behold the sad Pomp of our Saviour's bloody Execution? Forth comes the Blessed Jesus out of Pilat's Gates, bearing that Cross, which soon after was to bear him. With his Cross on his Shoulder he marches towards Golgotha; and when they see he can go no faster, they force Simon the Cyrenian, not out of Compassion, but from Indignation, to be the Porter of his Cross. This Cyrenian being a Gentile, not a Jew, who bore our Saviour's Cross, might signify and show that the Gentiles should have a part in Christ, and be Sharers with the Jews in the Benefits of his Cross. At length Christ comes to the Place of Execution, Golgotha, or Mount Calvary. Here in a public Place, with infamous Company, betwixt Two Thiefs, he is Crucified; that is, fastened to a great Cross of Wood, his Hands stretched forth abroad, and his Feet closed together, and both Hands and Feet fastened with Nails; his naked Body was lifted up in the open Air, hanging betwixt Heaven and Earth, thereby intimating that the crucified Person was fit to live in neither. This shameful, painful and accursed Death, did the holy and innocent Jesus undergo for Sinners. Some observe all the Dimensions of Length, Breadth, Depth, and Height in our Saviour's Sufferings; for Length his Passion was several Hours long, from Twelve to Three, exposed all that time both to Hunger and Cold; the Thiefs crucified with him were not dead so soon; they enduring but personal Pain, he undergoing the Miseries of all Mankind. But what his Passion wanted in Length, it had in Breadth, extending over all the Parts and Powers of his Soul and Body, no part free but his Tongue, which was at Liberty to pray for his Enemies. His Sight was tormented with the scornful Gestures of such as passed by, wagging their Heads. His Hearing grieved with the Taunts and Jeers of Priests and People; his Smelling offended with noisome Savours in the Place of Skulls; his Taste with the Gall and Vinegar given him to drink; his Feeling was wonderfully affected by the Nails, which pierced his Hand and Feet, and the Crown of Thorns which pierced his tender Temples with a Multiplicity of Wounds. And for the Depth of his Passion it was as deep as Hell itself; enduring Tortures in his Soul, as well as Torments in his Body; groaning under the Burden of Desertion, and crying out, My God, my God, why hast thou forsaken me? Lastly, For the Height of his Sufferings, they were as high as Heaven, his Person being innocent and infinite, no less than the Son of God, which adds infinite Worth and Value to his Sufferings. Lord, let us be able to comprehend with all Saints what is the Breadth and Length, Depth and Height, and let us know the Love of Christ, which in suffering for us, passeth Knowledge. So infinite every way were the Dimensions of it.  
37 And set up over his head, his accusation written, THIS IS JESUS THE KING OF THE JEWS.  
It was the manner of the Romans when they crucified any Man, to publish the Cause of his Death in Capital Letters, placed over the Head of the Person. Now see how the Wisdom and Providence of God powerfully overruled the Heart and Pen of Pilate to draw this Title, which was truly honourable, and fix it to his Cross: Pilate is Christ's Herald, and proclaims him, King of the Jews. Learn hence, That the Regal Dignity of Christ was proclaimed by an Enemy, and that in a time of his greatest Sufferings and Reproaches. Pilate did Christ a special Honour, and an eminent piece of Service; he did that for Christ which none of his own Disciples durst do; but he did it not designedly for his Glory, but from the special overruling Power of Divine Providence: But the highest Services performed to Christ undesignedly, shall never be accepted nor rewarded by God.  
38 Then were there two thiefs crucified with him: one on the right hand, and another on the left. 39 And they that passed by, reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes, and elders, said, 42 He saved others, himself he cannot save: if he be the king of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44 The thiefs also which were crucified with him, cast the same in his teeth.  
Here we have several Aggravations of our Lord's Sufferings upon the Ctoss. 1. From the Company he suffered with, Two Thiefs. It had been Disparagement enough to our Blessed Saviour to have been sorted with the Best of Men; but to be numbered with the Scum of Mankind is such an Indignity as confounds our Thoughts. This was intended by the Jews to dishonour him the more, and to persuade the World that he was the greatest of Offenders; but God overruled this, that the Scripture might be fulfilled. He was numbered with the Transgressor's. 2. Another Aggravation of our Lord's Sufferings on the Cross, was the Scorn and mocking Derision, which he met with in his dying Moment's, from the common People, from the chief Priests, and from the Thiefs that suffered with him. The common People, both in Words and Actions expressed Scorn and Detestation against him. They reviled him, wagging their Heads. The chief Priests, tho' Men of Age and Gravity, not only barbarously mock him in his extremest Misery, whom Humanity obliged them to Pity; but they scoff Atheistically and Profanely, jeering at his Faith and Affiance in God, tauntingly saying, He trusted in God, that he would deliver him; now let him deliver him, if he will have him. Where Observe, That Persecutors are generally Atheists, tho' they make a Profession of Religion. The chief Priests and Elders here, tho' learned and knowing Men, yet they blaspheme God, and mock at his Power, deride his Providence, which was as bad as to deny his Being. Hence we may gather, that those who administer to God in Holy Things by way of Office, if they be not the best, they are the worst of Men. No such bitter Enemies to the Power of Godliness, as the Ministers of Religion, who were never acquainted with the Efficacy and Power of it in their own Hearts and Lives. A Third Aggravation of our Lord's Sufferings on the Cross was, That the Thief's that suffered with him, reviled him with the rest. That is, one of them, as St. Luke has it, or perhaps both of them might do it at first. Which if so, increases the Wonder of the penitent Thiefs Conversion. From the Thief's Impenitency we Learn, That neither Shame nor Pain will change the Mind of a resolute Sinner, but even then when he is in the very Suburbs of Hell will he blaspheme.  
45 Now from the sixth hour there was darkness over all the land unto the ninth hour, 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, Lamasabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of them run, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him. 50 Jesus when he had cried again with a loud voice, yielded up the ghost.  
Observe here, 1. How the Rays of Christ's Divinity, and the Glory of his Godhead, breaks out and shines forth in the midst of that Infirmity, which his Humane Nature laboured under. He shows himself to be the God of Nature, by altering the Course of Nature. The Sun is eclipsed, and Darkness overspreads the Earth for Three Hours; namely, from Twelve a Clock to Three. Thus the Sun in the Firmament becomes close Mourner at our Lord's Death, and the whole Frame of Nature puts itself into a Funeral Habit. Obs. 2. That the Soul of Christ's Sufferings consisted in the Sufferings of his Soul; the Distress of his Spirit was more intolerable than the Torments of his Body, as appears by his mournful Complaint, My God, my God, why hast thou forsaken me? Being the first Words of the 22d. Psalms; and some conceive that he repeated that whole Psalm, it being an admirable Narrative of the Dolours of his Passion. Learn hence, That the Lord Jesus Christ, when suffering for our Sins, was really deserted for a Time, and left destitute of all sensible Consolation. Why hast thou forsaken me? Learn farther, That under this Desertion Christ despaired not, but still retained a firm Persuasion of God's Love unto him, and experienced necessary Supports from him. My God, my God, These are Words of Faith and Affiance, striving under Temptation. Christ was thus forsaken for us, that we might never be forsaken by God; yet by God's forsaking of Christ, is not to be understood any Abatement of Divine Love, but only a Withdrawing from the Humane Nature, the Sense of hi● Love, and a letting out upon his Soul a deep afflicting Sense of his Displeasure against Sin. There is a total and eternal Desertion, by which God utterly forsakes a Man, both as to Grace and Glory, being wholly cast out of God's Presence, and adjudged to Eternal Torments, this was not compatible to Christ, nor agreeable to the Dignity of his Person. But these is a Partial and Temporary Desertion, when God for a little Moment hides his Face from his Children; now this was both agreeable to the Dignity of Christ's Nature, and also suitable to his Office, who was to satisfy the Justice of God for our forsaking of him, and to bring us near to him, that we might ●e received for ever. Observe Lastly, What a miraculous Evidence Christ gave of his Divinity instantly before he gave up the Ghost. He cried with a loud Voice. This showed that he did not die according to the ordinary Course of Nature, gradually departing and drawing on, as we express it. No, his Life was whole in him, and Nature as strong at last as at first. Other Men die gradually, and towards their End their Sense of Pain is much blunted; they falter, fumble, and die by degrees; but Christ stood under the Pains of Death in his full Strength; his Life was whole in him. This was evident by the mighty Outcry he made when he gave up the Ghost, contrary to the Sense and Experience of all other Persons; this argued him to be full of Strength. And he that could cry with such a loud Voice, (in articulo mortis) as he did, could have kept himself from dying if he would. Hence we Learn, That when Christ died, he rather conquered Death, than was conquered by Death. He must voluntarily and freely lay down Life before Death could come at him.  
51 And behold, the vail of the temple was rend in twain, from the top to the bottom; and the earth did quake, and the rocks rend, 52 And the graves were opened, and many bodies of saints which slept, arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there (beholding afar off) which followed Jesus from Galilee, ministering unto him. 56 Among which was Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's children.  
Here we have an Account of several extraordinary and wonderful Things, which occurred and fell out about the time that our Saviour died. 1. The Veil of the Temple rend asunder. That is, the Partition Wall of Stone between the Sanctuary and the outer Court was now broken down. Signifying, That the ceremonial Law was now abolished by the Death of Christ, and that by the Blood of Jesus we have Access unto God, and may enter into the Holy of Holies. 2. The Earth quaked. As there was an Universal Eclipse, so likewise an Universal Earthquake at our Lord's Crucifixion, which did awaken many of the Saints, (that died before our Saviour's Incarnation) out of their dead Sleep. These arose both as Witnesses of Christ's Resurrection, and also as Sharers in it. But none of them arose till Christ was risen, he being the first Fruits of them that slept. And these holy Persons that arose with him, possibly attended him to Heaven at his Ascension. From hence we Learn, That Christ was the Saviour of those that believed in him before his Incarnation, as well as those that believed in him since his Incarnation; and that the former are Partakers of the Fruit and Benefit of his Death and Resurrection, no less than the latter. Observe next, What Influence and Effect the sight of these prodigious Things had upon the Centurion and the Soldiers: It convinced them, that verily this was the Son of God. Here we see the Heathen Soldiers are sooner convinced of the Divinity of Christ, than the unbelieving Jewish Doctors. Obstinacy and Unbelief filled their Minds with an invincible Prejudice against Christ; so that neither the Miracles done by him in his Life, nor wrought at his Death, could convince the high Priests, that Christ was any other than an Impostor and Deceiver. Observe Lastly, Who of Christ's Friends were Witnesses of his Death; They are Women who followed him from Galilee, and ministered unto him; not one of his dear Disciples, except St. John, who stood by the Cross with the Virgin Mary. What a Shame was this for the Apostles to be absent from a Spectacle upon which the Salvation of the whole World did depend; and what an Honour was this to the Female Sex in general, and to these Women in particular, that they had the Courage to follow Christ to his Cross, when all his Disciples forsook him and fled. God can make Women Glorious Confessors of his Truth, and arm them against the Fears of Sufferings, contrary to the natural Timorousness of their Tempers. These Women wait upon Christ's Cross, when Apostles fly, and durst not come near it.  
57 When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus disciple: 58 He went to Pilate, and begged the body of Jesus: then Pilate commanded the body to be delivered. 59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Mary Magdalene, and the other Mary sitting over against the sepulchre.  
Here we have an Account given of our Lord's Funeral and Interment in the Grave; such a Funeral as never was since Graves were first digged. Concerning which we have these Particulars Observable: 1. The Preparatives that were made for our Lord's Funeral; namely, the begging and perfuming of his dead Body; his Body could not be buried, till by begging it was obtained of Pilate, the dead Bodies of Malefactors being in the Power of the Disposal of the Judge. Pilate grants it; and to manifest their dear Affection to their dead Lord, they wrap the Body in fine Linen, with Spices to perfume it. But what need of Odours for that Body which could not see Corruption: Tho' his holy Body did not want them, yet the Affections of his Friends could not withhold them. Obs. 2. The Bearers that carried his Body to the Grave, or the Persons concerned in solemnising his Funeral. Joseph of Arimathea, and Nicodemus. Two rich Men, and Two secret Disciples. 1. They were rich Men, Senators, honourable Counsellors; and so that Prophecy was fulfilled, Isa. 53. last. He made his Grave with the wicked, and with the rich in his Death. 2. They were good Men as well as rich Men; Disciples, tho' secretly, for fear of the Jews. Grace doth not always make a public and open show where it is. As there is much secret Riches in the Bowels of the Earth, which no Eye ever saw, so there may be Grace in the Heart of a Christian, which the World takes no notice of. We never heard any News of Joseph of Arimathea till now, yet was he eminently rich, wise and good; a Worthy, tho' a close Disciple. Much Grace may be where little is seen. Some Gracious Persons cannot put forward, and discover themselves like others; and yet such weak Christians perhaps, when a Trial comes, shall stand their Ground, when stronger run away. We read of none of the Apostles at Christ's Funeral; Fear had chased them away, tho' they professed a Readiness to die with Christ: But Joseph and Nicodemus appear boldly for him. Let it be a Caution to strong Christians neither to glory in themselves, nor to glory over the weak. If God desert the strong, and assist the weak, the feeble shall be as David, and the strong as Tow. Obs. 3. The Mourners that followed the Hearse; namely, the Women that followed him out of Galilee, and particularly the Two Maries; a very poor Train of Mourners, a few sorrowful Women. Others are attended to their Graves by their Relations and Friends, but Christ's Disciples were all scattered, and afraid to own him either dying or dead. Our Blessed Lord affected no Pomp or Gallantry in his Life, and it was no ways suitable either to the End or Manner of his Death. Humiliation was designed in his Death, and his Burial was the lowest degree of his Humiliation. Obs. 4. The Grave or Sepulchre in which they buried him; it was in a Garden. As by the Sin of the first Adam we were driven out of the Garden of Pleasure, the Earthly Paradise; so by the Sufferings of the second Adam, who lay buried in a Garden, we may hope for an Entrance into the Heavenly Paradise. It was in a Sepulchre hewed out of a Rock; that so his Enemies might have no Occasion to cavil, and say that his Disciples stole him away by secret Holes, or unseen Passages under Ground. And it was in a new Sepulchre, in which never any Man was laid, lest his Adversaries should say it was some other that was risen, or that he risen from the Dead by touching some other Corpse. Obs. 5. The Manner of our Lord's Funeral, hastily, openly, decently. It was done in haste, by reason of the straits of Time, the Preparation for the Passover caused them to be very expeditious; the Sabbath was approaching, and they lay all Business aside to prepare for that. Learn thence, How much it is our Duty to dispatch our Worldly Business as early as we can towards the end of the Week, that we may be the better prepared to sanctify the Lord's Day, if we live to enjoy it. We ought to remember that Day before it come, and to sanctify it when it is come. Again, our Lord was buried openly, as well as hastily; all Persons had Liberty to be Spectators, that none might object there was any Fraud or Deceit used in or about his Burial. He was also interred decently, his Body wrapped in fine Linen, and perfumed with Odours, according to the Jewish Custom, which used not to unbowel, but embalm their Dead. Obs. 6. The Reason why our Lord was buried, seeing he was to rise again in as short a time as other Men lie by the Walls; and had his dead Body remained a Thousand Years unburied, it could have seen no Corruption, having never been tainted with Sin. Sin is the Cause of the Body's Corruption; 'tis Sin that makes our Body stink worse than Carrion when they are dead. A Funeral than was not necessary for Christ's Body upon the same Accounts that it is necessary for ours. But, 1. He was buried to declare the Certainty of his Death, and the Reality of his Resurrection, and for this Reason did God's Providence order it, that he should be embalmed, to cut off all Pretensions. For in this kind of embalming, his Mouth, his Ears, and his Nostrils, were all filled with Spices and Odours, so that there could be no Latent Principle of Life in him; being thus buried then, declares him to be certainly dead. 2. He was buried to fulfil the Types and Prophecies that went before concerning him. Ionas being Three Days and Three Nights in the Belly of the Whale was a Type of Christ's being Three Days and Three Nights in the Heart of the Earth, and the Prophet, Esay 53.9. had declared the manner of his Funeral long before he was born. He made his Grave with the Wicked, and with the Rich in his Death. Pointing by that Expression at this Tomb of Joseph's, who was a rich Man; and the Scriptures cannot be broken. 3. He was buried to complete his Humiliation; They have brought me to the Dust of Death, says David, a Type of Christ. This was the lowest Step he could possibly descend in his abased state; lower he could not be laid, and so low his blessed Head must be laid, else he had not been humbled to the lowest. 4. He went into the Grave, that he might conquer Death in its own Territories and Dominions. Christ's Victory over the Grave causes his Saints to triumph and sing, Oh Grave, where is thy Destruction? Our blessed Lord has perfumed the Bed of the Grave by his own lying in it; so that a Pillow of Down is not so soft to a Believer's Head as a Pillow of Dust. Observe Lastly, what Use the Doctrine of our Lord's Burial may be unto us. 1. For Instruction here we see the amazing Depths of our Lord's Humiliation. From what, to what his Love brought him; even from the Bosom of his Father, to the Bosom of the Grave. Now the Depth of his Humiliation shows us the Fullness and Sufficiency of his Satisfaction, as well as the Heinousness of our Transgression. 2. For Consolation against the Fears of Death and the Grave. The Grave received Christ, but could not retain him. Death swallowed him up as the Fish did Ionas, but quickly vomited him up again; so shall it far with Christ mystical, as it did with Christ Personal; the Grave could not long keep him, it shall not for ever keep us; as his Body rested in Hope, so shall ours also; and tho' they see Corruption, which he did not, yet shall they not always lie under the Power of Corruption. In a Word. Christ's lying in the Grave has changed and altered the Nature of the Grave; it was a Prison before, a Bed of Rest now; a loathsome Grave before, a perfumed Bed now. He whose Head is in Heaven, need not fear to put his Foot into the Grave. Awake and sing thou that dwellest in the Dust, for the Enmity of the Grave is slain by Christ. 3. For Imitation, let us study and endeavour to be buried with Christ, in respect of our Sins. I mean, Rom. 6.4. Buried with him into Death. Our Sins should be as a dead Body, in several Respects. Are dead Bodies removed out of the Society of Men, so should our Sins be removed far from us? Do dead Bodies in the Grave spend and consume away by little and little? So should our Sins daily. Will dead Bodies grow every Day more and more loathsome to others? So should our Sins be to ourselves. Do dead Bodies wax out of Memory, and are quite forgotten? So should our Sins, in respect of any Delight that we take in remembering of them. We should always remember our Sins to our Humiliation; but never think or speak of them with the least Delight or Satisfaction; for this in God's Account is a new Commission of them, and lays under an Additional Gild.  
62 Now the next day that followed the day of the preparation, the chief Priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure, until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch, go your way, make it as sure as you can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.  
This last Paragraph of the Chapter acquaints us with the Endeavours that the Murderers of Christ used to prevent his foretold Resurrection: They ask and obtain of Pilate, that his Sepulchre may be strongly guarded till the Third Day was past and over, when probably they intended to have exposed his dead Body to the view of the People; and accordingly a threefold Guard is set about the Grave, the Stone, the Seal, and the Watch, concluding that Christ was safe enough, either for rising or stealing: The Stone making the Grave sure, the Seal making the Stone sure, and the Watch or Band of Soldiers making all sure. The Stone being sealed with the public Seal, no Person might meddle with it upon pain of Death. Where Note, 1. The wonderful Wisdom, the overruling Power and Providence of God; by this excessive Care and extraordinary Diligence the High Priests hoped to prevent our Saviour's Resurrection, but the Truth and Belief of it was hereby confirmed to all the World. How much Evidence had Christ's Resurrection wanted, if the High Priests and Elders had not been thus maliciously industrious to prevent his rising. Learn, 2. That the Endeavours used to obstruct our Lord's Resurrection have rendered it more certain and undoubted; had not all this Care and Caution been used by his Enemies, the Grounds of our Faith had not been so strong, so evident, and so clear. It was very happy, that the Jews were thus jealous and suspicious, thus careful and distrustful; for otherwise the World had never received so full and perfect an Evidence of Christ's Resurrection as now, whereon all our Comfort and Salvation doth depend. Verily their solicitous Care to suppress our Redeemer's Resurrection has rendered it more conspicuous, and freed it from all Suspicion of Forgery.   

CHAP. XXVIII.  
This last Chapter of St. Matthew contains the History of our Saviour's Resurrection, and gives us an Account of what he did on Earth between the time of his Triumphant Resurrection, and his Glorious Ascension.  
1 IN the end of the sabbath, as it began to dawn, towards the first day of the week, came Mary Magdalene, and the other Marry, to see the sepulchre.  
The Lord of Life was buried upon the Friday in the Evening of that Day on which he was crucified; and his holy Body rested in the silent Grave, the next Day, and a part of the Morning the Day following. Thus he arose again the Third Day, neither sooner nor later; not sooner, lest the Truth of his Death should have been questioned that he did not die at all; and not later, lest the Faith of his Disciples should have failed. And accordingly, when the Sabbath was past, and it dawned towards the first Day of the Week, in the Morning very early, before Day, Mary Magdalen, and other devout Women, go to visit the holy Sepulchre, intending, with their Spices and Odours, farther to embalm our Lord's Body. But Observe, Although the Hearts of these good Women did burn with an Ardent Love and Zeal to their Crucified Lord, yet the commanded Duties of the Sabbath are not omitted by them; they stay till the Sabbath is ended, and then early in the Morning they go with Odours in their Hands to perfume his Sacred Corpse; fearing neither the Darkness of the Night, nor the Presence of the Watchmen: How great a Tribute of Respect and Honour is due and payable to these Women for their Magnanimity and Courage. They followed Christ when his Disciples left him; they accompanied him to his Cross, and followed his Hearse to the Grave, when none of his Disciples durst appear. Learn hence, That Courage is the special and peculiar Gift of God; and where God gives Courage, it is not in Man to make afraid.  
2 And behold, there was a great earthquake; for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow. 4 And for fear of him the keepers did shake, and became as dead men.  
Observe here, 1. With what Pomp and Triumph doth our Lord arise. The Earth that quaked before at his Crucifixion, quakes now again at his Resurrection; it quaked then at the Dissolution, now at the Reunion of his Humane Nature, to tell the World that the God of Nature then suffered, and now conquered. Observe, 2. How an Angel is employed in Christ's Resurrection; He rolls away the Stone. But could not Christ have risen then without the Angel's Help? Yes sure, he that raised himself, surely could have removed the Stone: But God thinks fit to send an Officer from Heaven to open the Prison Door of the Grave, and by setting our Surety at Liberty, proclaims our Debt to the Divine Justice fully satisfied. Besides, it was fit that the Angels who had been Witnesses of our Saviour's Passion, should also be Witnesses of his Resurrection. Observe, 3. How unable the Keepers of the Grave were to bear the Sight and Presence of the Angel; they shake for Fear, and became as dead Men. Angels being pure and perfect Spirits, Man is not able to bear the Sight of an Angel, no, not in Humane Shape, without Terror and Affrightment; and if the Sight of an Angel be so dreadful, what is the Sight of God himself?  
5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus which was crucified. 6 He is not here: for he is risen: as he said; come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and behold, he goeth before you into Galilee, there shall ye see him, lo, I have told you.  
Observe here, 1. Our Lord's Resurrection asserted and declared, He is risen. God never intended that the darling of his Soul should be lost in an obscure Sepulchre; he is not here, says the Angel; that is, in the Grave, where you laid him, where you left him. Death has lost its Prey, and the Grave has lost her Guest. Observe, 2. It is not said, He is not here, for he is raised, but he is risen. The Word imports the active Power of Christ, or the self-quickning Principle by which Christ raised himself from the Dead. Acts 1.3. He shown himself active after his Passion, Learn, That it was the Divine Nature or Godhead of Christ which raised his Humane Nature from Death to Life. Others were raised from the Grave by Christ's Power, he raised himself by his own Power. Observe 3. The Testimony or Witness given to our Lord's Resurrection; that of an Angel, The Angel said he is not here, but risen. But why is an Angel the first Publisher of our Lord's Resurrection? Surely the Dignity of our Lord's Person, and the Excellency of his Resurrection required that it should be first published by an Angel; and accordingly it is worthy our Observation, how very serviceable and officious the holy Angels were in attending upon our Saviour in the Days of his Flesh; an Angel foretells his Conception to the Blessed Virgin; an Angel proclaims his Birth to the Shepherds; an Angel succours him in his Temptations in the Wilderness; an Angel comforts him in his Agony in the Garden; and at his Resurrection the Angel rolls away the Stone from the Sepulchre, and brings the first Tidings of it to the Women. In his Ascension the Angels bore him Company to Heaven; and when he comes again to Judgement, he shall be revealed from Heaven with his mighty Angels. Observe, 4. The Persons to whom our Lord's Resurrection was first made known, to Women, to the Two Maries: But why to the Women? God will make Choice of weak Means for producing great Effects, knowing that the Weakness of the Instrument redounds to the greater Honour of the Agent. In the whole Dispensation of the Gospel Almighty God intermixes Divine Power with Humane Weakness. Thus the Conception of Christ was by the Power of the Holy Ghost; but his Mother, a poor Woman, a Carpenter's Spouse: So the Crucifixion of Christ was in much Meanness and outward Baseness, being crucified between Two Thiefs: But the Powers of Heaven and Earth trembling, the Rocks rending, and the Graves opening, showed a mixture of Divine Power. God will honour what Instruments he pleases, for the Accomplishment of his own Purposes. But why to these Women, the Two Maries, is this Discovery of Christ's Resurrection first made? Possibly it was a Reward for their Magnanimity and Masculine Courage. These Women clavae to Christ when the Apostles fled from him, and forsook him; they assisted at his Cross, they attended at his Funeral, they watched his Sepulchre. These Women had more Courage than the Apostles, therefore God makes the Women Apostles to the Apostles; he sends them to tell the Apostles of the Resurrection, and they must have the News at the second Hand. Oh what a tacit Rebuke was hereby given to the Apostles! A secret Check, that they should be thus outdone by poor Women. These holy Women went before the Apostles in the last Services that were done for Christ, and therefore the Apostles here come after them in their Rewards and Comforts. Observe 5. The Evidence which the Angel offers to the Women, to evince and prove the Verity and Certainty of our Saviour's Resurrection; namely, by an Appeal to their Senses. Come see the Place where the Lord lay. The Senses, when rightly disposed, are the proper Judges of all sensible Objects; therefore Christ himself did appeal to his Disciples Senses concerning the Truth of his own Resurrection. Behold my Hands and my Feet, that it is I myself; and indeed, if we must not believe our Senses, we shall want the best External Evidence for the Proof of the Truth of the Christian Religion; namely, the Miracles wrought by Christ and his Apostles: For what Assurance can we have of the Reality of those Miracles, but from our Senses? Therefore says our Saviour, If ye believe not me, yet believe the Works that I do. That is, the Miracles which I have wrought before your Eyes. Now as my Senses tell me that Christ's Miracles were true, so they assure me that the Doctrine of Transubstantiation is false. From the whole Note, That the Lord Jesus Christ, by the Omnipotent Power of his Godhead, revived and risen again from the Dead, to the Terror and Consternation of his Enemies, and the unspeakable Joy and Consolation of Believers.  
8 And they departed quickly from the sepulchre, with fear and great joy, and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came, and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.  
Observe here, 1. What Haste and Speed these holy Women make to carry the News of Christ's Resurrection to the Apostles; such as find and feel their Hearts grieved for the Absence and Want of Christ, will be very ready to comfort such as are in the same Condition. Oh how glad are these holy Women to carry the good News of their Lord's Resurrection to the Heartbroken Disciples. Observe, 2. How these holy Women hasting in Obedience to the Angel's Command to tell the Disciples, do meet with Christ in the way. Such as obey the Directions of God's Ministers, seeking Christ in his own Way and Means, shall find him to their Comfort sooner than they expected. These holy Women find Christ before they looked for him; as they went to tell his Disciples, Jesus met them. Observe, 3. The affectionate and loving Title which Christ puts upon his Disciples. Tell my Brethren. He might have said, Go tell those Apostate Apostles, that cowardly left me in my Danger, that durst not own me in the High Priest's Hall, that durst not come within the Shadow of my Cross, nor within the Sight of my Sepulchre. Not a word of this by way of upbraiding them for their late shameful Cowardice, but all Words of Kindness, Go tell my Brethren. Where Note, That Christ calls his Disciples Brethren after his Resurrection and Exaltation, as he had done before in his State of Humiliation, to show the Continuance of his former Affection to them, and that the Change of his Condition had wrought no Change in his Affection towards his despised Members: But those that were his Brethren before in the time of his Abasement are so still after his Exaltation and Advancement. Observe Lastly, The Place where Christ chooses to meet with and speak to his Disciples, not in Jerusalem, but in Galilee. I go before them into Galilee, there shall they see me. Jerusalem was now a forsaken Place, a People abandoned to Destruction; Christ would not show himself openly to them, but Galilee was a Place where Christ's Ministry was more acceptable. Such Places wherein Christ is most welcome to preach, shall be most honoured with his Presence. In Galilee shall they see me.  
11 Now when they were going, behold, some of the watch came into the city, and shown unto the chief Priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.  
Observe here, 1. How the Priests and Elders endeavour by a notorious Lie to hinder the Belief of our Lord's Resurrection; they suborn and bribe the Soldiers to say that his Corpse were stolen out of the Grave. Lies have been an old Refuge, which the Enemies of Christ have all along had Recourse unto ●●lying is an ancient Device of Satan. But Observe, 2. What an improbable and unlikely Lie this was, which they put into the Soldiers Mouths to vouch; Say, his Disciples came and stole him away while we slept. If the Soldiers were asleep, how could they discover the Disciples stealing away the Body? If awake, why did they not prevent their stealing it? Besides, how improbable was it that Christ's few and fearful Disciples should attempt to open the Sepulchre, guarded by Soldiers? And as unlikely was it that the Soldiers should be all asleep together, and so fast asleep too, that the great Stone at the Mouth of the Sepulchre should be rolled away, and not one of the Soldiers awaked with the Noise. Yet Observe farther, That this incredible Falsehood finds a fast and firm rooting in the Belief of the Jews to this Day. Note thence, That it is a Righteous Thing with God to deliver up to those strong Delusions, even to the believing of notorious Lies, who will not yield their Assent to Divine Truths upon the clearest Evidence, and most convincing Demonstration. How strange is it, that such a Falsehood as this should find Belief amongst the Jews to this Day? But where Truth is obstinately rejected, a Lie, tho' never so improbable, is received.  
16 Then the eleven disciples went away into Galilee, into a mountain, where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted.  
This Meeting of our Saviour and his Apostles upon a Mountain in Galilee was an appointed and general Meeting. The Mountain is supposed to be that near Capernaum, where he made that famous Sermon, called the Sermon on the Mount; and the Meeting is supposed to be appointed as a general Rendezvous for confirming the Faith of all his Disciples in the Certainty of his Resurrection. Possibly our Lord appointed this Place in Galilee so far from Jerusalem, that his Disciples might without Danger come thither to see their Saviour alive again after his Crucifixion. This is judged to be that famous Appearance, of which St. Paul speaks, 1 Cor. 15.6. When he was seen of above Five Hundred Brethren at once. And those that saw him worshipped him who before had doubted. Learn hence, That when Faith is once satisfied, and sees Christ to be God, it engages the Soul to worship him. Divine Worship is due to Christ upon the Account of his Divine Nature. No Creature can be the Object of Divine Worship, therefore they that worship Christ by praying to him, and yet deny him to be God, are certainly Idolaters. If Christ had had an Angelic Nature, that had not made him capable of Divine Worship; for Adoration is founded only in Divinity, and what is but Humane or Angelical, is not Adorable.  
18 And Jesus came, and spoke unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore and teach all nations, baptising them in the Name of the Father, and of the Son, and of the holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always even unto the end of the world: Amen.  
Observe here, 1. A Power asserted. 2. An Authority delegated. 3. A Command enjoined. 4. A Promise subjoined. Observe, 1. A Power and Authority asserted by our Saviour as belonging to himself; All Power is given to me both in Heaven, and in Earth. 1. In Heaven; which comprehends a Power of sending the Holy Ghost; a Power over the Angels, and all the Host of Heaven; and a Power to dispose of Heaven to all that shall believe in him. 2. In Earth; which comprehends a Power to gather a Church out of all Nations, and Authority to rule, govern and defend the same against all its Enemies. Learn hence, That all Power and Authority concerning the Church of God; was given unto Christ, and conferred upon him, upon the Account of his Meritorious Death and Triumphant Resurrection. All Power is given to me. That is, as Mediator; but this Power was inherent in him as God from all Eternity. Observe, 2. This Power delegated by Christ to his Apostles; Go ye therefore, and teach, and baptise all Nations, instructing them to observe all things whatsoever I command you. Here is a threefold Power delegated by Christ to his Apostles. 1. To congregate and gather a Church, a Christian Church, out of all the Heathen Nations throughout the World. Before he had confined them only to Israel, now they must travel from Country to Country, and proselyte the Heathen Nations, which before had been taught of the Devil, and were led away by his Oracles and Delusions. Go and disciple all Nations, without any Distinction of Country, Sex or Age whatsoever, and make the Gospel Church as large as you can. Thence Note, That the Apostles and first Planters of the Gospel had a Commission from Christ to go amongst the Pagan-Gentiles, without Limitation; and were not to take up their settled Residence in any one Nation, but to travel from Country to Country, instructing them in the saving Mysteries of the Gospel. The second Branch of their Power was to baptise in the Name of the whole Trinity, Baptising in the Name of the Father, and of the Son, and of the Holy Ghost. Where Observe, That all adult and grown Persons are to be first taught and instructed before they be baptised. But it follows not from hence, that the Children of such Parents may not be baptised before they are taught; for the Apostles were to baptise all Nations, of which Children are a chief, if not the chiefest part. Besides those that were proselyted to the Jewish Religion, tho' before they were circumcised themselves, they were instructed in the Law of God; yet when they were circumcised themselves, their Children were not denied Circumcision at Eight Days old. In like manner have we no Reason to deny the Children of baptised Parents, who are in Covenant themselves, the Sign and Seal of the Covenant, which is Baptism, God having assured his People, that he will be the God of them, and of their Seed. If this Privilege be denied, the Children of Christian Parents are in a worse Condition than the Children of the Jews, and consequently Infants are in a worse Condition since Christ's coming, than they were before, and the Privileges of those that live under the Gospel are straighter and narrower than those that lived under the Law. Observe farther, In whose Name Persons are to be baptised; 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 pressed upon, and practised by all those that enter into Covenant with God; otherwise they lie 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, increase 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 liest 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 Indicted by the Holy Ghost: But since we are assured that the Spirit of God Indicted the Book, we need not trouble ourselves 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 Tidings, and intimates to us, that the Doctrine of the Gospel contains the most gladsome Tidings, the most joyful Message that ever was sent from God to Mankind: Happy Tidings concerning our Reconciliation with God, and Salvation by Jesus Christ. Oh how highly should we prise, how steadfastly believe, how cordially embrace these good Tidings 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 styles Christ the Son of God, as St. Matthew had styled 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 Messiah 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 mere 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 gins 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 foretell 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 strait.  
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 promulge and publish the Doctrine of Salvation. 2. The Quality or Kind of this Voice, a crying Voice, the Voice of one crying. This implies, 1. His Earnestness and Vehemency; his Zeal and Fervency in Preaching. When we lift up our Voice, and cry aloud, we speak with Earnestness and Fervour. When our own Hearts are warmly affected with what we preach, we may hope to affect the Hearts of our Hearers. Why has God commissioned Men, rather than Angels, to be the Preachers and Dispenser's of his Word? But because we can speak to, and treat with Sinners more feelingly, and more affectionately than the Angels can. 2. This crying of the Holy Baptist in his Preaching implies his Liberty and Boldness, as well as his Vehemency and Earnestness in delivering of his Message. The lifting up of the Voice in speaking, argues Boldness and Courage in the Speaker, as on the contrary, the depressing of the Voice showeth Timerousness. Learn hence, That the Ministers of the Word are to use both Zeal and Earnestness, and also Courage and Boldness of Spirit, in delivering the Word and Message of God. Not forbearing to reprove Sin, nor concealing any part of God's Truth, for fear of M●n's Displeasure. Observe, 3. The Sum and Substance of what he cried, Prepare ye the Way of the Lord, make his Paths strait. That is, Make ready yourselves, prepare your own Hearts to entertain the Doctrine and glad Tidings of the Gospel. It is a Metaphorical Speech, taken from the Custom of Loyal and Dutiful Subjects; who, when ●heir Prince is coming to lodge in their ●ity, they prepare ●nd make ready the way for his coming by removing every thing that may obstruct or hinder his Progress. Learn hence, That Man's Heart by Nature is very unfit to embrace and entertain the Lord Jesus Christ. We have naturally no Fitness, no Disposition, no Inclination, to believe in him, or to submit unto him. 2. If ever we desire to entertain Christ in our Hearts, we must first prepare and make fit our Hearts for the receiving and embracing of him. For tho' the Preparation of the Heart be from the Lord, yet he requires the Exercise of our Faculties, and the Use of our Endeavours. He prepares our Hearts, by enabling us to the Preparation of our own Hearts. This is done, by getting a sight of the Evil of Sin, a sense of our Misery without Christ, an hungering and thirsting Desire after him, a true Faith in him. Christ will lodge in no Heart that is not thus made ready to receive him.  
4 John did baptise in the wilderness, and preach the baptism of repentance, for the remission of sins.  
A twofold Account is here given of St. John's Execution of his Ministry and Office; first, his Baptising; secondly, his Preaching. John did Baptise: That is, admit Persons into the Church, by washing them with Water. John baptised into the Name of Christ, who was to come; the Apostles baptised into the Name of Christ, already come. The second Part of his Office was Preaching; where Note, That Preaching of the Word, and Administration of the Sacraments, are to go together, and belong only to the Ministers of the Word, lawfully called. John did Baptise and Preach; but where and what did he preach? The place where, was the Wilderness; a place not much frequented, tho' not altogether uninhabited; a solitary, mean, and obscure place. Thither God had called him, and there he contents himself. Learn hence, That the Ministers of God must be content to execute their Ministry where God calls them, be the Place never so mean and obscure, and the People never so rude and barbarous: John was a Preacher of great Note and Fame, Jerusalem the chief City might seem more fit for him, but God had called him to Preach in the Wilderness, and he would not leave it. We must not leave our Place because it is mean and obscure, nor desert our People, thinking them too base to instruct; but where God has called us, we must there abide, till he that called us thither remove us thence. Observe farther, as the Place where the Baptist preached, in the Wilderness; so the Doctrine which he preached, namely, the Baptism of Repentance for the Remission of Sin: That is, the Doctrine of Baptism, which sealeth Remission of Sins to the Party baptised. Learn hence, That the Preaching of the Doctrine of Repentance is absolutely necessary, and the Indispensible Duty of every Gospel-Minister. John Baptist preached it, our Saviour preached it, his Apostles preached it. They went out Preaching every where, that Men should repent.  
5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptised of him in the river of Jordan, confessing their sins.  
Here we have an Account of the Success of John's Ministry; 1. In the general Concourse and Resort of the People to it. All Judea and Jerusalem; that is, a great many of all Degrees and Ranks, of Ages and Sexes. John was famed for a Prophet, and a Prophet was now a great Rarity. Malachy was the last Prophet before John, and he lived about Five Hundred Years before John. Now the Excellency of his Person, the Earnestness of his Preaching, the Acceptableness of his Doctrine, that the Messiah was come, and the Austerity of his Life and Conversation; all these caused the People to flock unto him. Learn hence, That it is a great Encouragement to the Ministers of Christ, when People show themselves ready and forward to repair unto the Places where the Word and Sacraments are dispensed to them: All Judea and Jerusalem attended upon John's Ministry. The second Fruit of John's Ministry was, that the People were ready to receive at his Hand the Sacrament of Baptism; They were all baptised of him in Jordan. Learn hence, That the Ministers of Christ ought not only to preach the Word, but also to dispense the Sacraments to their People, even to all that do desire them, and are fit to be Partakers of them. A third Fruit of John's Ministry was his Hearers Profession of their true Repentance by the Confession of their Sins: As the Profession of Repentance is requisite in all that are Baptised, so a free and voluntary, ingenious and impartial Confession of Sin, is a good Evidence and Testimony of the Truth and Sincerity of our Repentance.  
6 And John was clothed with camels hair, and with a girdle of a skin about his loins: and he did eat locusts, and wild honey.  
This Verse acquaints us with the Strictness and Austerity of St. John's Life in the Wilderness, which is laid down in two Things, in his mean and frugal Apparel, and in his sober and temperate Diet. His Apparel was rough and hairy, and his Girdle of Leather; as Elijah his Forerunner was clad before him, 2 Kings 1.8. His Diet was course and ordinary, Locusts and wild Honey; that is, such plain and ordinary Food as the Wilderness afforded. His Example teaches us, That the Ministers of the Gospel are not to affect either Bravery in Apparel, or Delicacy in 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 than 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 myself; whence may be gathered, that tho' Christ was Man, he was not mere 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 baptised you with water: but he shall baptise you with the holy Ghost.  
John shown 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 dispense 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 Baptise 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 baptised 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 Condescension 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 Baptised 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 Baptised 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 show 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 show 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, etc. 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 through him, and for his sake. 2. That the Lord Jesus Christ is the Ground and Cause of all that Love which God the Father showeth 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 ministered 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 Baptised 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 privilege us from Temptations, or be a Sanctuary from Satan's Assaults. The solitary Wilderness has a Tempter in it, yea, Satan ofttimes 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, and Forty Nights; not all the Time, but very often in that Time. Teaching us what we are to expect from Satan; Temptations, not a few; he will not solicit us once, but often, and follow us with fresh Assaults; but the only way to overcome him, is as often to resist him. Observe farther, a special Aggravation of our Lord's Temptations in the Wilderness, He was with the wild Beasts, having no Comfort from Man, but only wild Beasts for his Companions, which were more likely to annoy and hurt him, than any way to help and comfort him. Here we have an Evidence of the Divine Power of Christ; who, as Lord of the Creatures, can alter and change the Nature of the Creatures at his Pleasure, restraining the most Savage and Hurtful Beasts from hurting, either himself, or any of his People. Observe, lastly, The Supply sent in to Christ in the Hour of Temptation. The Angels came and ministered unto him, Food to his hungry Body, and Comfort to his tempted Soul. Learn thence, that those who in the Hour of Temptation do hold out in resisting Satan, shall find, that the Power and Faithfulness of God will not be wanting to them, to send in Succour and Relief at last. Then the Devil leaveth him, and behold Angels came and ministered unto him.  
14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.  
In this our Saviour's first beginning to preach the Gospel, we have an Account of the Time when, the Place where, and the Sum of what he preached. Observe 1. The Time when our Lord began to preach, and that was after John the Baptist was cast into Prison: Where Note, 1. The undue Reward which the Ministers of God do sometimes meet with from a wicked World: They are hated, persecuted, and imprisoned, for their Courage in reproving Sin: John for reproving Herod's Incest, was put in Prison. Note, 2. John was no sooner in Prison, and stopped, and hindered from preaching, but Christ began to preach. See the Care and Kindness of God towards his Church, in that he never leaves it wholly destitute of the Means of Instruction: When some of his faithful Ministers are restrained from preaching, he stirreth up others in their Rooms, not suffering all their Mouths to be stopped at once. Observe, 2. The Place where our Lord first preached in Galilee. The Land of Canaan in our Saviour's time was divided into three principal Provinces. On the South, Judea; on the North, Galilee; in the midst, Samaria. Galilee was divided into the upper and lower Galilee; the higher was called Galilee of the Gentiles, because it was the outmost part of the Land, and so next unto the Gentiles. In this upper Galilee, Capernaum was the Metropolis, or Chief, and Corazin, a lesser City. Now much of our Saviour's time was spent in Galilee; he was conceived and brought up at Nazareth, a City in Galilee; he first preached at Capernaum in Galilee; he wrought the first Miracle at Cana in Galilee. His Transfiguration was upon Mount Tabor in Galilee, and our Saviour's ordinary Residence was in Galilee; he came into Judea, and up to Jerusalem only at the Feasts, and after his Resurrection he appoints his Disciples to meet him in Galilee. Only his Nativity, his Passion, and Ascension, were proper to Judea: His Nativity at Bethlehem, his Passion at Jerusalem, and his Ascension upon Mount Olivet, hard by Jerusalem. Now all this demonstrates Christ to be the true and promised Messiah; for according to Prophecy the Messiah was to have his Presence and principal Abode in the Province of Galilee, Isa. 9 v. 1, 2, 3, etc. yet because he was of Galilee, the Jews would not believe him to be the Messiah, saying in Scorn, Can any good thing come out of Galilee? Whereas our Saviour's Habitation and free Conversation there was a Proof unto them, and aught to have persuaded them, that according to Prophecy he was the very Christ. Observe, 3. The Sum of what our Lord preached, namely, a Doctrine, and an Exhortation. His Doctrine is, That the Time is fulfilled, and the Kingdom of God is at Hand. That is, that the Time foretold by the Prophets when the Kingdom of the Messiah should begin, was now come. The Exhortation is, Therefore Repent, and Believe the Gospel. From the former, Note, That the Messiah's coming, or our Saviour's appearing in the Flesh, was exactly at the time foretold by the Holy Prophets. The time is fulfilled, the Kingdom of the Messiah is at Hand. Note, 2. That the great Doctrines of Repentance and Faith are taught only in and by the Gospel, and accordingly aught in a special Manner to be preached, and insisted upon by the Ministers of the Gospel. The Doctrine of Christ and his Ambassador is and aught to be the same; they both teach the great Doctrines of Faith and Repentance to a lost World. Repent, and Believe the Gospel.  
16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother, casting a net into the sea: (for they were fishers.) 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.  
In this History of our Saviour's calling the four Disciples, Peter and Andrew, James and John, Observe these Particulars. Obs. 1. The Meanness of the Persons whom he calls, Illiterate Fishermen: Christ took hereby effectual Care, that his Gospel should be known to be the Power of God, and not the Wisdom and Device of Man; and that the Instruments should not carry away the Glory of the Work. Obs. 2. Christ called his Apostles by Couples, Two and Two; first Peter and Andrew, than James and John; thereby signifying to us, that the Work of the Ministry requires the Concurrence of all Hands that are called to it. All the Ministers of God should join their Hearts and Hands, and set their Shoulders as one Man to this great Work, and all little enough (God knows) to carry it on with Advantage and Success. Obs. 3. The Work which they are called from, and called to, from being Fishermen, to be Fishers of Men; from catching Fish with the Labour of their Hands, to catch Men with the Labour of their Tongues. Obs. 4. Our Saviour's Command, first to follow him before they be sent out by him: Fellow me, and I will make you Fishers of Men. We must be Christ's Disciples before we are his Ministers; his Followers, before we are his Ambassadors: We must learn Christ, before we preach him; otherwise we may fish for a Livelihood, but not for Souls. Obs. 5. The Gracious Promise which Christ gives his Apostles for their Encouragement, namely, to qualify them for, and to succeed them in their Office. I will make you Fishers of Men. Faithfulness and Care, Diligence and Endeavour is our part, but the Blessing and Success is Christ's; our Labour is only in the Cast, Christ's Power is wholly in the Draught. Some Fish cleave to the Rocks, others play upon the Sands, more wallow in the Mud; and verily we shall labour all our Days, and catch nothing, if Christ doth not bring our Fish to Net, and enclose them in it, as well as assist us in the throwing and casting of it. Obs. 6. The Apostles ready Compliance with our Saviour's Call. Straightway they forsook Father and Friends, Ship and Nets, and followed Jesus. Whom Christ calls, he calls effectually; he draws whom he calls, and works their Hearts to a ready Compliance with their Duty. Obs. 7. That upon their Call to the Ministry, they leave off their Trade, they forsake their Ship and their Nets, and lie close to their Ministerial Employment. Teaching us, That the Ministers of the Gospel should wholly give themselves up to their great Work, and not encumber themselves with secular Affairs, and worldly Business. Nothing but an indispensible Necessity, in providing for a Family, can excuse a Minister's encumbring himself with Worldly Concerns and Business.  
21 And they went into Capernaum, and straightway on the sabbath-day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.  
Our Saviour having called his Disciples, Peter and Andrew, James and John, to follow him in order to their preaching of the Gospel; here we may observe how he went himself along with them; teaching personally in the Synagogues wherever he came: He did not send his Apostles forth as his Curates, and lie at home himself upon his Couch of Ease. What shall we say to those lazy Fishermen that set others to the Drag, but care only to feed themselves with the Fish? Not willing to wet their Hand with the Net, or take any Pains themselves. Our Saviour did not thus, but when he sent forth his Apostles, he still preached himself, he went into their Synagogues, and taught. Observe farther, The Success of his preaching; the People were astonished at his Doctrine, struck with Admiration, apprehending and believing him to be an extraordinary Prophet, sent from God. Learn thence, That such is the Efficacy of Christ's Doctrine, especially when accompanied with the Energy and Operation of his Holy Spirit, that it makes all his Auditors Admirers; causing Astonishment in their Minds, and Reformation in their Manners. Observe lastly, The Reason of our Lord's Success in preaching; He taught as one having Authority. He taught in his own Name, as being Lord of his Doctrine; not saying with the Prophets, Thus saith the Lord, but I say unto you. And he wrought powerful Miracles, which accompanied his Doctrine. As Christ was careful to preserve the Authority of his Person and Doctrine with the People, so is it the Duty of his Ministers to demean themselves amongst their People, that neither their Authority may be contemned, nor their Persons despised, but their Doctrine and themselves reverenced and obeyed.  
23 And there was in their synagogue a man with an unclean spirit, and he cried out, 24 Saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with aloud voice, he came out of him. 27 And they were all amazed, insomuch, that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.  
St. Mark having given an Account of our Saviour's Doctrine which he preached, v. 15. namely, the Doctrine of Faith and Repentance, he now acquaints us in the remaining part of this Chapter, with the Miracles which he wrought for the confirming of his Doctrine, and they are Three. First, The casting of a Devil out of one possessed, v. 23. Secondly, The curing of Peter 's Wife's Mother of a Fever, v. 29. Thirdly, The cleansing of a Leper, from v. 40. to the end of the Chapter. His first Miracle was the casting out of a Devil out of one possessed. There was a Man with an unclean Spirit: That is, an unclean Spirit did enter into him, and bodily possess him. Amongst the many Calamities which Sin has brought upon our Bodies, this is one, that we are liable to be bodily possessed by Satan. The Devil has an inveterate Malice against Mankind, seeking to ruin our Souls by his Suggestions and Temptations; and to destroy our Bodies by some Means or other; but blessed be God, tho' his Malice be infinite, yet his Power is limited and bounded; as he cannot do all the Mischief he would, so he shall not do all he can. Oh how much is it our Interest, as well as our Duty, by Prayer, to put ourselves Morning and Evening under the Divine Protection, that we may be preserved from the Power and Malice of evil Spirits! Obs. 2. The Attribute or Title given to the Devil; he is called an unclean Spirit. The Devils, those wicked Spirits of Hell, are most impure and filthy Creatures; impure by Means of their original Apostasy; impure by Means of their actual and daily Sins, such are Murder, Malice, Lying, and the like, by which they continually pollute themselves; impure, by Means of their continual Desire and Endeavour to pollute Mankind with the Contagion of their own Sin. Lord, how foul is the Nature of Sin, which makes the Devil such a foul and unclean Creature! Obs. 3. This unclean Spirit no sooner saw Christ, but he cried out. Whence Note, That the Greatness of Christ's Power (being the Son of God) over Devils and wicked Spirits is such, that it is very terrible and tormenting to them; it was terrible to them in his State of Humiliation on Earth, and made them then cry out; but Oh how terrible will his Power be to them at the great Day, when Christ shall come in flaming Fire, to render Vengeance both to Men and Devils! Obs. 4. The Substance of the Devil's Outcry: Let us alone, what have we to do with thee? Art thou come to destroy us? Where Note, 1. That tho' the Devils are now as full of Sin and Discontent as they can be, yet they are not so full of Misery and Torment as they shall be. Art thou come to torment us before the time? Says St. Matth. 8.29. Art thou come to destroy us? Says St. Mark: That is, to bring upon us our full and final Destruction. Implying, that the Devil has not yet his full Judgement and complete Damnation. Therefore there is certainly a Day of Judgement to come, and the Devils are in Chains of Darkness, reserved to the Judgement of that great Day. But some by these Words, Art thou come to destroy us? understand as much, as are thou come to restrain us from the Exercise of our Power? Learn we thence, That the Devil thinks himself destroyed when he is restrained from doing Mischief. Obs. 5. The Title which the Devil puts upon our Saviour: Jesus of Nazareth, the Holy One of God. Although there was Ground for the common People's calling Christ, Jesus of Nazareth, because he was bred and brought up there, and lived there during his private Life, till about 30 Years of Age; Tho' he was not born there, but at Bethlehem, yet it is conceived, that the Devil gave this Title to our Saviour in Policy, to disguise the place of Christ's Nativity, that so the Jews might not believe him to be the true Messiah, because he was of Nazareth, whereas the Messiah was to come out of Bethlehem. Therefore to the Intent that the Jews might be at the greater Loss concerning Christ, and in Doubt of his being the true Messiah, the Devil here calls him, not Jesus of Bethlehem, but Jesus of Nazareth. But how comes the next Title out of the Devil's Mouth, The Holy One of God? Can an Apostle? Can Peter himself make a Profession beyond this? But how comes the Devil to make it? For no good End or Purpose we may be sure: For he never speaks Truth for Truth's sake, but for Advantage. Probably, 1. He made this Profession, that so he might bring the Truth professed into Suspicion, hoping that a Truth which received Testimony from the Father of Lies would be suspected. 2. It might perhaps be done, that the People might believe that our Saviour had some Familiarity with Satan, and did work Miracles by his Help, because he did confess him, and seem so much to honour him. From this Instance and Example Learn, That it is possible for a Person to own and acknowledge Christ to be the true and only Saviour, and yet to miss of Salvation by him. If a speculative Knowledge and a verbal Profession of Christ were sufficient to Salvation, the Devil himself would not miss of Happiness. Obs. 6. How our Saviour rebukes the Devil for this Confession, and commands him Silence: And Jesus rebuked him, saying, Hold thy Peace. But why was this Rebuke given the Devil, when he spoke the Truth? Ans. 1. Because Christ knew that the Devil confessed this Truth on purpose to disgrace the Truth. 2. Because the Devil was no fit Person to make this Profession. A Testimony of Truth from the Father of Lie is enough to render Truth itself suspected. Yet the Devil's Evidence, that Christ was the Holy One of God, will rise up in Judgement against the wicked Pharisees, who shut their Eyes against the Miracles, and stopped their Ears against the Doctrine of the Holy One of God. Obs. lastly, How the unclean Spirit obeys the Voice of Christ, tho' with great Reluctancy and Regret, When the unclean Spirit had torn him, and cried with a loud Voice, he came out. Christ is Lord over the wicked Angels, and has an absolute Power and Authority to overrule them, and command them at his Pleasure: If Christ says to the evil Spirit, Come out, out he must come. Yet observe the Devil's Spite at parting, he tears the Man, tortures his Body, throws him violently from Place to Place, showing how loath he was to be dispossessed. Where Satan has once gotten an hold, and settled himself for a time, how unwilling is he to be cast out of Possession; yea, it is a Torture and Vexation to him to be cast out; it is much easier to keep him our, than to cast him out. Satan may possess the Body by God's Permission, but he cannot possess our Hearts, without our own Consent and Approbation; it will be our Wisdom to deny him Entrance into our Souls at first, by rejecting his wicked Motions and Suggestions; for when once entered, he will, like the strong Man armed, keep the House, till a stronger than he casts him out.  
28 And immediately his fame spread abroad throughout all the region round about Galilee. 29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon, and Andrew, with James and John. 30 But Simons wives mother lay sick of a fever: and anon they tell him of her. 31 And he came and took her by the hand, and lift her up, and immediately the fever left her, and she ministered unto them.  
The second Miracle which our Saviour wrought in this Chapter to confirm the Truth and Authority of his Doctrine was his raising up of Peter's Wives Mother from her Bed of Sickness. Where Note, 1. That St. Peter, now a Disciple, and afterwards an Apostle, was a married Person. Neither the Prophets of the Old Testament, nor the Ministers of the New, did abhor the Marriage Bed, nor think themselves too pure for an Institution of their Maker. The Church of Rome, by denying the Lawfulness of Priest's Marriage, makes herself wiser than God, who says, Heb. 13.4. Marriage is honourable amongst all Men. Obs. 2. Peter, tho' a good Man, and his Wife's Mother probably a gracious Woman, yet is his Family visited with Sickness. Strength of Grace, and Dearness of Respect, even from Christ himself, cannot prevail against Diseases. God's own Children are visited with Bodily Sicknesses as well as others. Obs. 3. The charitable Care of St. Peter and the other Disciples, forthwith to acquaint Christ with the Condition of this Sick Person: Anon they tell him of her. The Care of our fellow-Christians, especially when of the number of our near and dear Relations in a time of Sickness, is not to be deferred or delayed. Outward Help for their Bodies, and the Spiritual Help of our Prayers for their Souls, are both straightway to be afforded them. Obs. 4. Christ's Divine Power manifested in this miraculous Cure: He no sooner took her by the Hand, but the Fever left her. The Miracle was not in curing an incurable Distemper, but in curing an ordinary Distemper after a miraculous manner: namely, 1. By a Touch of the Hand; 2. The Recovery was instantaneous and sudden: Immediately the Fever left her. 3. The visible Effects of her Recovery instantly appeared, She arose and ministered unto Christ and his Disciples. That she could arise, argued her Cure miraculous; that she did arise, and did administer to Christ, argued her Thankfulness. Learn thence, That after Christ has graciously healed any of us, it ought to be our first Work and Care to administer unto Christ. That is, to employ our recovered Health in the Service of Christ, and to improve our renewed Strength to the Honour and Glory of Christ.  
32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils: 33 And all the city was gathered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils, and suffered not the devils to speak, because they knew him.  
The Evangelist here declares sundry other Miracles wrought by our Saviour before the Door of Peter's House, where he now was: He healed all the Diseased that were brought unto him, and cast out Devils out of them that were possessed with them. But how comes it to pass that we read of so many possessed with Devils in our Saviour's time, and so few either before or since? Answ. 1. Probably Satan perceiving that the Messiah was come in the Flesh to destroy his Kingdom, did rage's the more, and discover greater Malice and Enmity against Mankind. 2. Perhaps Almighty God permitted Satan at that time to possess so many, that Christ might have Occasion to manifest his Divine Power, by casting Satan out: And accordingly we find our Saviour dispossessing all that were possessed by Satan. It is added, That he suffered not the Devils to speak, because they knew him. That is, Christ would not be made known to be the Son of God by the preaching of the Devil, to whom it belonged not to publish the Gospel, lest the World should take from thence an Occasion to think that our Saviour held a Correspondency with those wicked Spirits, and that the Miracles he wrought were performed by the Devil's Assistance, as being one in Combination with him; possibly from the Devil's owning Christ to be the Holy One of God, the Pharisees concluded, that there was a Compact and Agreement betwixt them, and thereupon their Affirmation was grounded, he casteth out Devils by Beelzebub, etc.  
35 And in the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed.  
Observe here, 1. The Duty performed by our Saviour; namely, Prayer, solitary and private Prayer. He went by himself alone out of the hearing of his Disciples. The Company of our best Friends is not always seasonable, nor acceptable; there are Times and Cases when a Christian would not be willing that his dearest Relations upon Earth should hear that Intercourse which passes betwixt him and his. God. Obs. 2. Christ chooses the Opportunity of the Morning for Prayer, He rises a great while before Day, to set about this Work. Teaching us, that the Morning is a fit Season, yea, the best Season for private Duties. Now our Spirits are freshest, and our Minds freest, before the Distractions of the Day break in upon us; it is better to go from Prayer to Business, than from Business to Prayer.  
36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. 38 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. 39 And he preached in their synagogues throughout all Galilee, and cast out devils.  
Observe here Two Things, First, The great End of Christ in his Incarnation, and coming into the World, namely, as a Prophet sent from God to reveal his Will, and to publish the Doctrine of the Gospel. Therefore came I forth; that is, to preach and plant the Gospel. Secondly, It being Christ's Design, not only to plant, but propagate the Gospel, he would not confine his Ministry to any particular Place, no, not to the great City of Capernaum, but resolves to preach the Word in the smallest Towns and Villages. Leaving his Ministers herein an instructive Example to be as willing to preach the Gospel in the smallest Villages, as in the largest Cities, if God calls them thereunto. Let the Place be never so obscure and mean, and the Congregation never so small and little, if God sends us thither, the greatest of us must not think it beneath us, to go and instruct an handful of People.  
40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt thou canst make me clean. 41 And Jesus moved with compassion, put forth his hand, and touched him, and saith unto him, I will, be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. 43 And he straightly charged him, and forthwith sent him away. 44 And saith unto him, See thou say nothing to any man: but go thy way, show thyself to the Priest, and offer for thy cleansing those things which Moses commanded for a testimony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter: insomuch, that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.  
The last Miracle of our Saviour's, recorded in this Chapter, is his healing of a leper; he came, beseeching Christ to heal him: Saying, If thou wilt thou canst make me clean. Where Obs. 1. He doth not question Christ's Power, but distrusts Christ's Willingness to heal him: Lord, if thou wilt thou canst. Christ's Divine Power must be fully assented to, and firmly believed by all those that expect Benefit by him, and healing from him. Obs. 2. The great Readiness of Christ to help and heal this distressed Person. Jesus touched him, saying, I will, be thou clean. By the Ceremonial Law the Leper was forbidden to be touched, therefore Christ's touching this Leper shown him to be above the Law, and that he was the Lord of it, and might dispense with it; and his healing the Leper by the Word of his Mouth, and Touch of his Hand, showed him to be truly and really God. Leprosy amongst the Jews was an incurable Distemper, called the Finger of God, a Disease of his sending, and of his removing. Our Saviour therefore, as a Proof of his being the true Messiah, tells John's Disciples, Matth. 11.5. That the Lepers were cleansed, and the Dead raised by him; which two being joined together, do imply, that the cleansing of Lepers is as much an Act of Divine Power, as the raising of the Dead. And accordingly, 2 Kin. 5.8. 'tis said, Am I a God, that this Man sends to me to cure a Man of his Leprosy. Obs. 3. The Certainty and Suddenness of the Cure was a Proof of Christ's Divine Power: immediately his Leprosy was cleansed. Christ not only cured him without Means, but without the ordinary Time required for such a Cure. Thus Christ showed both Power and Will to cure him miraculously, who believed his Power, but questioned his Willingness. Obs. 4. The Cause moving our Saviour to cure this Leper, his Bowels were moved with tender Pity and Compassion towards him. Christ's exercising Acts of Mercy and Compassion, with such Condolency and Sympathising Pity, should by way of Example teach us to be inwardly moved with tender Compassion and Mercy towards such as are in Misery. We are not only to draw out our Bread, but to draw out our Soul to the Hungry. Obs. 5. A twofold Charge and Command given by Christ to the Leper after his Cure, 1. To conceal, and Tell it to no Man. Where the great Modesty, Humility and Piety of Christ is discovered, together with the Care of his own Safety. His Modesty, in not desiring his good Deeds should be published and proclaimed. His Humility, in shunning vainglorious Applause and Commendation. His Piety, in desiring all Honour and Glory should redound entirely to God. And the Care of his own Safety appeared, lest the publishing of his Miracles should create him untimely Danger from the Pharisees. The second part of the Charge given to the recovered Leper, was, To show himself to the Priest, and offer the Gift which Moses commanded: for a Testimony unto them: That is, to testify to the Jews, that he did not oppose the Ceremonial Law, which required a Thank-Offering at his Hand, and that he was the true and promised Messiah. Learn thence, That our Saviour would have the Ceremonial Law punctually observed, so long as the time for its Continuance did endure; tho' he came to destroy that Law, yet whilst it stood, he would have it punctually observed. Observe 6. Notwithstanding our Saviour's strict Prohibition, the Leper publishes the Fame of this Miracle. 'Tis like his Intention might be good, in extolling his great Benefactor, but his acting contrary to Christ's Command, was a Fault, and shows the Corruption of Humane Nature, in being most forward to that which is most forbidden. 'Tis a Sin to do any thing against the Command of Christ, tho' with never so good a Meaning, Purpose and Intention, to Exalt and Honour Christ. Obs. Lastly, The Inconveniences which attended our Saviour upon this indiscreet Publication of the Miracle; and they were Two. 1. Our Saviour could no more enter into Capernaum, and other Cities, to preach in an open Manner as he had done, by reason of the great Concourse of People after him. 2. The Fame of this Miracle brought the People about him from all Quarters; not so much to hear, as to see; not so much to hear his Holy and Heavenly Doctrine which he taught, as to gratify their Curiosity with the Sight of the Miracles which he wrought. Oh how many thronged after Christ, more to have their Bodily Diseases cured, than their Souls healed. Christ desired not their flocking after him upon this Account; therefore he retires from the Breath of popular Applause; he would not openly enter into the City, but was without in desert Places. Oh great Humility! How little did our Blessed Redeemer regard the Applause and Commendation of Men? Constantly we find him as soon as his public Preaching and working Miracles was over, he withdraws himself from the Multitude into some private Place apart; he doth not stay in the Crowd with his Ear open to listen how Men admire the Preacher, and applaud the Sermon; plainly showing that he sought his Father's Glory, not his own Praise, or the People's Commendation; leaving his Example as an instructive Pattern to all his Ministers and Ambassadors to take heed of Vainglory. Not to affect Popularity, or seek the Applause and Commendation of Men in what they do, resolving that Man's Opinion shall be nothing with them, but that the pleasing of God, and doing their Duty to the Souls of their People, shall always be their whole Scope.   

CHAP. II.  
1 ANd again he entered into Capernaum after some days, and it was noised that he was in the house: 2 And straightway many were gathered together, insomuch that there was no room to receive them, no not so much as about the door: and he preached the word unto them.  
In the last Verse of the foregoing Chapter we find how industriously our Blessed Saviour withdrew himself from the Concourse and Throng of People which flocked after him from every Quarter; and to show how little he affected the Applause and Commendation of the Multitude, he left the Cities, and was without in desert Places. Hereby giving his Ministers an instructive Example to decline Vainglory, and to shun popular Applause. But now the Words before us show, that our Saviour having entered (privately it is probable) into the City of Capernaum, it is presently noised, and reported, that he was in the House, and a mighty Concourse and Throng of People are after him, insomuch, that neither the House, nor hardly the Streets, could contain them. Thence Learn, That such as least seek after Honour and Applause from Men, are ofttimes most Famous and Renowned. Our Saviour was so far from seeking the People's Praise and Commendation, that he came into Capernaum without Observation, and betook himself to his dwelling House there; but the more he sought to lie hid, the more he was taken notice of. Honour flies from them that pursue it, and pursues those that fly from it. The way to be Honourable is to be Humble. God seldom honours a proud Man, by making him either eminently serviceable, or successful. Observe farther, the People being come together, our Saviour takes the Opportunity to preach; And he preached the Word unto them. Teaching his Ministers by his Example to embrace all Opportunities, in Season, and out of Season, on the Lord's Day, and on the Week Day, to edify our People by our Ministry, by our public Exhortations, by our private Instructions, and prudent Admonitions, and holy Example.  
3 And they came unto him, bringing one sick of the palsy, which was born of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man thus speak blasphemies? who can forgive sins but God only? 8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee: or to say, Arise and take up thy bed and walk? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all, insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.  
Here we have the Relation of our Saviour's miraculous healing of one sick of the Palsy at Capernaum. Where, Obs. 1. The diseased and distressed Person, one sick of the Palsy. Which Disease being a Resolution and Weakness of the Nerves, enfeebles the Joints, and confines the Person to his Bed or Couch. As a Demonstration of Christ's Divine Power he was pleased to single our the Palsy and Leprosy, incurable Diseases, to work a Cure upon such as were afflicted with them. Now this Person was so great a Cripple, by reason of the Palsy, that he was born of Four. He could not go, nor was capable of being led, but was carried by Four in his Bed or Couch. Obs. 2. As the Grievousness of the Disease, so the Greatness of their Faith. The Man and his Friends had a firm Persuasion that Christ was clothed with a Divine Power, and able to help him, and they hoped in his Goodness that he was also willing to help him. Accordingly the Roof of the Jewish Houses being flat, they uncover some part of it, and let the Bed down with the sick Man in it, into the Room where Christ was. Obs. 3. No sooner did they exercise their Faith in believing, but Christ exerts his Divine Power in healing. And see the marvellous Efficacy of Faith, it obtained not only what was desired, but more than was expected. They desired only the healing of the Body, but Christ heals Body and Soul too. Son, be of good Cheer, thy Sins are forgiven. Thereby our Saviour shows them, that Sin is the Original Cause of all Bodily Diseases, and consequently that in Sickness the best way to find Ease and Deliverance from Pain, is first to seek for Pardon. The Sense of Pardon in some degree will take away the Sense of Pain. Obs. 4. The Exception which the Scribes took against our Saviour for pronouncing, that this Man's Sins were forgiven him. They accuse him of the Sin of Blasphemy; urging, that it is God's peculiar Prerogative to pardon Sin. Their Doctrine was true, but their Application false. Nothing more true than that it is the highest degree of Blasphemy for any mere Man to arrogate to himself the incommunicable Prerogative of God, which consists in an Absolute and Authoritative Power to forgive Sin. But then their denying this Power to Christ of forgiving Sin, which he had as God from all Eternity, and as Mediator, God and Man, in one Person, when here upon Earth; this was Blasphemy in them, the challenging of it; none in him. Obs. ●. Our Saviour gives these Scribes a twofold Demonstration of his Godhead, 1. By letting them understand that he knew their Thoughts; Jesus perceived in his Spirit that they reasoned within themselves. To search the Hearts, and to know the Thoughts and Reasonings of Men, is not in the Power of Angels or Men, but the Prerogative of God only, 2dly, By assuming to himself a Power to forgive Sin: For our Saviour here, by assuming to himself a Power of forgiving Sins in his own Name, and by his own Authority, doth give the World an undeniable Proof and convincing Evidence of his Godhead; for who can forgive Sins but God only? Obs. 6. The Effect of this Miracle upon the Minds of the People. They marvelled, and were amazed, but not believed. They admire our Saviour for an extraordinary Man, but did not believe him to be God. Learn hence, That the Sight of Christ's Miracles is not sufficient to work Faith in the Soul, without the concurring Operation of the Holy Spirit. The one may make us marvel, the other must make us believe.  
13 And he went forth again by the seaside; and all the multitude resorted unto him, and he taught them, 14 And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Fellow me. And he arose, and followed him. 15 And it came to pass, that as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? 17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.  
Obs. here, 1. The unwearied Pains and Diligence which our Saviour used in the Execution of his Ministerial Office and Calling: No sooner had he done preaching in Capernaum and healing the sick of the Palsy, but he goeth out thence to the Sea side, to preach there. Oh Blessed Saviour! How perpetually wert thou employed in the Labours of thy Calling, in the Service of thy Father, and for the Good of Mankind! Thou wentest about doing Good, setting a Pattern for all thy Ministers to follow. How doth the Example of thy laborious Diligence at once instruct and shame us! Obs. 2. The number of out Lord's Disciples not being filled up, observe what a free and gracious, unexpected and undeserved Choice he makes, Levi, that is, Matthew, (for he had both Names) a grinding Publican, who gathered the Taxes for the Romans, and was probably guilty (as others were) of the Sins of Covetousness, Extortion and Oppression, yet is he called to follow Christ as a special Disciple. Learn thence, That such is the Freeness of God's Grace, that it calls and converts Sinners unto Christ when they think not of him, nor seek unto him. Little did Levi now think of a Saviour, much less seek after him, yet is he at this time called by him. Matthew a Publican, Zacheus an Extortioner, Saul a Persecutor, all these are brought home to God as Instances and Evidences of the mighty Power of converting Grace. Obs. 3. Matthew's ready Compliance with Christ's Call; He arose and followed him. When the inward Call of the Holy Spirit accompanieth the outward Call of the Word, the Soul readily complies, and presently yields Obedience to the Voice of Christ. Christ ofttimes speaks by his Word to our Ears, and we hear not, we stir not; but when he speaks by his Spirit efficaciously to our Hearts, Satan shall not hold us down, the World shall not keep us back, but we shall with Levi instantly arise, and follow our Saviour. Obs. 4. Levi or Matthew, to show his Thankfulness to Christ, makes him a great Feast. Christ invited Matthew to a Discipleship, Matthew invites Christ to a Dinner. The Servant invites his Master, a Sinner invites his Saviour. We do not find that when Christ was invited to any Table, that he ever refused to go; if a Publican, if a Pharisee invited him, he constantly went; not so much for the Pleasure of eating, as for the Opportunity of conversing and doing Good. Christ feasts us, when we feast him. Learn hence, That new Converts are full of Affection towards Christ, and very expressive of their Love unto him. Matthew touched with a Sense of Christ's rich Love, makes him a Royal Feast. Obs. 5. The Cavil and Exception which the Scribes and Pharisees made at our Lord's free Conversation. They censure him for conversing with Sinners; he justifies himself, telling them that he conversed with them as their Physician, not as their Companion. They that are whole need no Physician, says Christ, but they that are Sick. As if our Lord had said, With whom should a Physician converse, but with his sick Patients? Now I am come into the World to do the Office of a kind Physician unto Men. Surely then I am to take all Opportunities of conversing with them, that I may help and heal them, for they that are sick need the Physician: But as for you Scribes and Pharisees, who are well and whole in your own Opinion and Conceit, I have no Hopes of doing Good upon you; for such as think themselves whole, desire no Physician's Help. From this Assertion of our Saviour, these Truths are suggested to us: 1. That Sin is the Soul's Malady, its Spiritual Disease and Sickness. 2. That Christ is the Physician appointed by God for the cure and healing of this Disease. 3. That there are Multitudes of Sinners Spiritually sick, who yet think themselves sound and whole. 4. That such, and only such as find and feel themselves Spiritually sick, are Subjects capable of Christ's healing. They that are whole need not the Physician, but they that are sick. I came not to call the (Opinionatively) Righteous, but the (Sensible) Sinner to Repentance.  
18 And the disciples of John, and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John, and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bride-chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up, taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilt, and the bottles will be marred: but new wine must be put into new bottles.  
Observe here, 1. A great Difference betwixt John's Disciples and Christ's in the Matter of Fasting. John's Disciples imitated him, who was a Man of an Austere Life, and much given to fasting. Therefore is said, To come neither eating nor drinking, Matth. 11.18. On the other side, Christ's Disciples followed him, who came eating and drinking, as other Men did; and yet tho' there was a great Difference betwixt John's Disciples and Christ's in Matters of Practice, yet were they all of one Faith and Religion. Thence Learn, That there may be Unity of Faith and Religion among those who do not maintain an Uniformity in Practice. Men may differ in some outward Religious Observations and Customs, and yet agree in the Fundamentals of Faith and Religion. Thus did John's Disciples and Christ's; the one fasted often, the other fasted not. Obs. 2. In that the Disciples of the Pharisees used to fast as well as John's Disciples. We may Learn, That Hypocrites and wicked Men may be, and sometimes are as strict and forward in the Outward Duties of Religion, as the holiest and best of Christians: They pray, they fast, they hear the Word, they receive the Sacraments: They do, yea, it may be, they out do, and go beyond the Sincere Christian in External Duties, and outward Performances. Obs. 3. The defensative Plea which our Blessed Saviour makes for the not fasting of his Disciples; he declares that it was neither suitable to them, nor tolerable for them, thus to fast at present. Not suitable, in regard of Christ's bodily Presence with them. This made it a time of Joy and Rejoicing, not of Mourning and Fasting. Christ is the Bridegroom, and his Church the Bride; whilst therefore his Spouse did enjoy his bodily Presence with her, it was a Day of Joy and Rejoicing to her, and Mourning and Fasting were improper for her. But when Christ's bodily Presence shall be removed, there will be Cause enough to fast and mourn. Again, This Discipline of Fasting was not at present tolerable for the Disciples; for they were raw, green, and tender, not fit for Austerities, nor could bear as yet the Severities of Religion, no more than an old Garment could bear a piece of new stiff Cloth to be set into it, which will make the Rent worse, if the Garment comes to a Stretches: Or no more than old Bottles can keep new Wine. As if our Saviour had said, My Disciples at present are tender and weak, newly called and converted; they cannot therefore bear the Severities of Religion presently; but e'er 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 which the Gospel enjoins. Now the intended Lesson of Instruction 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 handled with that Tenderness which becomes the mild and gentle Dispensation of the Gospel. Our Saviour here commends Prudence to his Ministers, in treating their People according to their Strength, and putting them upon Duties according to their Time and Standing.  
23 And it came to pass, that he went through the corn fields on the sabbath-day, and his disciples began as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 25 And he said unto them, Have ye never read what David did, when he had need, and was an hungered, he, and they that were with him? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat, but for the priest, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the son of man is Lord also of the sabbath.  
Obs. here, 1. The Poverty, the low Estate and Condition of Christ's own Disciples in this World; they wanted Bread, and are forced to pluck the Ears of Corn, to satisfy their Hunger. God may, and sometimes doth suffer his dearest Children to fall into Streights, to taste of Want, for the Trial of their Faith and Dependence upon his Power and Providence. Obs. 2. How the Pharisees (who accompanied our Saviour only with a Design to cavil at, and quarrel with every thing that either he or his Disciples did) blame this Action of the Disciples, namely, their plucking of the Ears of Corn on the Sabbath-day. Yet Note, First, It was not any Theft, which the Disciples were charged with; 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 Ears of Corn which the Pharisees scruple. Whence 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 preferred 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 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 aught 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 show 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 ourselves 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 spoke to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him. 10 For he h●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 straight 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 Emperor an Usurper. The Herodians were for it. Herod being made by the Roman Emperor, 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 styled Herodians; but both Pharisees and Herodians take Counsel against Christ. Learn thence, That Unity and Consent is of itself alone far from being a Mark and Note of the true Church. Unity in the Faith and Doctrine of Christ, and in the Profession and Practice of the true Religion, is a Note indeed of the true Church: But Unity in opposing Christ, his Person, his Doctrine, his People, is so far from being a Mark of the true Church, that it is the Badge of the Antichristian Synagogue. Obs. 2. The prudent Means which our Saviour uses to preserve himself from the Rage of the Pharisees, he withdrew himself from them. Christ's Example teaches his Ministers their Duty in a time of Danger, to fly from Persecution, and to endeavour to preserve their Lives, unless when their Sufferings are like to do more Good than their Lives. Obs. 3. The great Zeal and Forwardness of the People, in flocking after our Saviour's Ministry; People come now at first from all Places and Countries, from Judea, from Idumea, from beyond Jordan, from Tyre and Sidon, to hear his Doctrine, and see his Miracles. The People came from all parts when our Saviour first began to preach. His Ministers find it thus: At their first coming amongst a People their Labours are most acceptable, and they do most Good; our People's Affections are then warmest, and perhaps our own too. Obs. 4. What sort of People they were which attended thus zealously upon our Saviour's Ministry, they were the common and ordinary People; the poor received the Gospel, whilst the Pharisees and other Men of most Account, the mighty, the noble, and the wise Men after the Flesh, despised our Saviour's Person, slighted his Ministry, and sought his Life. The ordinary and meanest sort of People ever have been more zealous and forward in embracing the Gospel, than ever the Great, the Rich, and the Honourable part of the World have been. It is a sad, but a certain Truth, Heaven is a place, where few (comparatively) of the great Men of the World are like to come; their Temptations are many, their Lusts are strong, and their great Estates, through their own Abuse become Fuel to their Lusts. Obs. 5. The Behaviour of the unclean Spirits (the Devils) towards our Saviour, and our Saviour's Carriage towards them: They fall down at the very sight of him, they cry out, and confess him to be the Son of God; but he sharply Rebukes them, and charges them that they should not make him known. Not that our Saviour would have the Knowledge of his Person suppressed, but because the Devils were no fit Persons to preach Jesus Christ. A Truth out of the Mouth of the Father of Lie is enough to render Truth itself suspected. Besides, the time appointed for the full and clear Manifestation of the Godhead of Christ was not yet come. This was not to be done till after his Resurrection, the Divine Nature was to lie hid under the Veil of Christ's Flesh, during his state of Humiliation and Abasement.  
13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach: 15 And to have power to heal sicknesses, and to cast out devils. 16 And Simon he surnamed Peter. 17 And James the son of Zebedee, and John the brother of James, (and he surnamed them Boanerges, which is, The sons of thunder) 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him: and they went into an house.  
As the Jewish Church arose from Twelve Patriarches, so the Christian Church became planted by Twelve Apostles, the Person commissioning them was Christ. None may undertake the Work and Calling of the Ministry but those whom Christ appoints and calls. The Persons commissioned were Disciples before they were Apostles; to teach us, That Christ will have such as preach the Gospel to be Disciples before they are Ministers; trained up in the Faith and Doctrine of the Gospel before they undertake a public Charge. Observe farther, The Holy Preparative which our Saviour uses, in order to this Election of his Apostles, he goeth up into a Mountain to pray upon that great Occasion. So says St. Luke 6.12. He went up into a Mountain to pray, and spent the night in Prayer to God. And when it was Day he called his Disciples, and of them he chose Twelve. In this Prayer no doubt he pleaded with his Father to furnish those that were to be sent forth by him with all Ministerial Gifts and Graces. Learn thence, That as Prayer is a necessary Preparative to all Duties, so more especially before the public Election and Ordination of the Ministers of the Church; solemn Prayer is to be used by such as are to ordain and choose them; our Lord's Practice is to be a standing Rule herein to all Church Officers. Observe again, Tho' Christ called his Apostles now, yet he did not send them forth now: He ordained Twelve, that they should be with him. That is, that they might converse with him, and be Eye-witnesses, and Ear-witnesses of his Life, Doctrine and Miracles. And having been thus with Christ, and fitted and prepared by him for their Work afterwards, they went forth. Thence Learn, That such as are to take upon them the Office of the Ministry, ought first to be fitted and prepared for it, then solemnly called to it, before they enterprise and undertake the Execution of it; if the Apostles here, who were called and qualified extraordinarily, were to spend some Time with Christ to receive Direction and Instruction from him before they went forth to preach; how much more needful is it for such as are ordinarily called to be well-fitted and furnished for the Ministerial Service before they undertake it. Observe next, How the several Names of the Apostles are here Registered and Recorded: God will honour those that honour him, and are the special Instruments of his Glory. Of these Apostles, Peter is named first, and Judas last. Peter is named first, because probably elder than the rest, or because for Order-sake he might speak before the rest. From whence may be inferred a Primacy, but no Supremacy; a Priority of Order, not a Superiority of Degree, As the Foreman of a Grand-Jury has a Precedency, but no Preeminency; he is first in order before the rest, but has no Authority or Power over the rest. Judas is named last, with a Brand of Infamy upon him; that he was the Traditor, the Person that betrayed his Lord and Master. Whence Learn, That tho' the Truth of Grace be absolutely necessary to a Minister's Salvation, yet the want of it doth not disannul his Office, nor hinder the Lawfulness of his Ministry. Judas, tho' a Traitor, was yet a Lawful Minister. Observe lastly, That our Saviour surnamed James and John Boanerges, Sons of Thunder. St. Jerome thinks this Name was given them, because being with Christ in the Mount at his Transfiguration, they heard the Father's Voice out of the Cloud like Thunder: Others think them so called, because they were more vehement and earnest than the rest in preaching, and did with greater Zeal and Power sound forth the Doctrine of the Gospel like Thunder.  
20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself. 22 And the scribes which came down from Jerusalem, said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man, and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies, wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the holy Ghost, hath never forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit.  
Observe here, 1. How truly our Lord's Word was verified. John 4.34. My Meat is to do the Will of him that sent me; for he and his Apostles going into an House to refresh themselves in their Hunger, the People pressed upon him so fast to hear the Word, that he regards not the satisfying of his Hunger, but applies himself to instruct the People. Lord! how exemplary was thy Zeal and Diligence in preaching the everlasting Gospel to a lost World. As it is instructive to, may it be imitated and followed by all thy Ambassadors. Obs. 2. The rash Censure of our Saviour's Friends; that is, his Kinsmen, concerning this Action, in neglecting to eat Bread, and suffering the Multitude thus unseasonably to press upon him. They conclude he is besides himself. Out of his right Mind, and accordingly went out to lay hold upon him. Learn hence, 1. That the forward Zeal and Diligence of Christ and his Ministers in preaching the Gospel is accounted Madness and Frenzy by a Blind World. But they may say with the Apostle, 2 Cor. 5.13. If we be besides ourselves it is unto God. But who were the Persons that thus looked upon our Saviour as besides himself? Verily his own Kindred and Relations according to the Flesh. Learn thence, That ofttimes the Servants of God meet with the strongest Temptations from, and are most discouraged and molested by such as are their nearest Relations by Blood or Alliance. This is a great Trial to find our Relations setting us back, instead of helping us forward in the ways of Religion; but we must bear it patiently, knowing, that not only others of God's Children, but Jesus Christ his own and only Son, did experience this Trial. Observe 3. The malicious and wicked Slander which the Scribes endeavoured to fix upon our Blessed Saviour; namely, That he was possessed of the Devil, and by Familiarity with him, and Help from him, cast forth Devils out of others. Good God how was thine own and only Son, the Holy and Innocent Jesus, censured, slandered, and falsely accused of the worst of Crimes; of Gluttony, of Blasphemy, of Sorcery: Can any of thy Children expect Freedom from the Persecution of the Tongue, when Innocency itself could not protect thy Holy Son from Slander and false Accusation? Obs. 4. Our Saviour's Answer and just Apology for himself, in which are contained, 1. A Confutation of their Calumny and Slander. 2. A Reprehension of the Scribes for the same. 1. To confute this Slander, our Saviour by several Arguments shows how absurd and unlikely it is, that the Devil should cast out himself, and any ways oppose or seek to destroy his own Kingdom. As if our Saviour had said, Is it likely that Satan would ●end me his Power to use it against himself? Surely Satan will do nothing to weaken his own Interest, or shake the Pillars of his own Kingdom. Now if I have received my Power from Satan for destroying him and his Kingdom. Then is Satan like a Family divided within itself, and like a Kingdom divided against itself, which can never stand, but be brought to Desolation. Our Saviour having sufficiently shown, that he did not work his Miracles by the Power of the Devil, he next informs them from whence he had that Power, even from God himself; and accordingly he compares Satan to a strong Man well-armed, with Weapons to defend his House; and he compares himself (clothed with Divine Power) to one that is stronger than the strong Man. So that the Argument runs thus; The Devil is very strong and powerful, and there is no Power but God's only that is stronger than his. If then (says Christ) I were not assisted with a Divine Power, I could never cast out this strong Man, who reigns in the Bodies and Souls of Men, as in his House; for it must be a stronger than the strong Man that shall bind Satan, and who is he, but the God of Strength. Learn hence, That Christ's Divine Power is only Superior to Satan's Strength. He only can vanquish and overrule him at his Pleasure, and drive him out of that Possession which he holds either in the Bodies, or in the Souls of Men. Obs. 5. The Charge which our Saviour brings against the Scribes and Pharisees for Blaspheming his Divine Power, in working Miracles. He charges them with sinning the unpardonable Sin against the Holy Ghost. All Sin and Blasphemy shall be forgiven, but he that shall Blaspheme against the Holy Ghost hath never Forgiveness. As if Christ had said, All the Reproaches which you cast upon me as Man are pardonable, as when you check me with the Poverty and Meaness of my Birth; when you censure me for a Wine-bibber, a Glutton, a Friend and Companion of Sinners, and the like unjust Crimes: But when you Blaspheme that Divine Power, by which all my Miracles are wrought, and contrary to the Convictions of your own enlightened Minds maliciously ascribe all my Miracles to the Power of the Devil, which were wrought indeed by the Power of the Holy Ghost, this makes your Condition not only dangerous, but desperate, because you resist the last Remedy, and oppose the best Means for your Conviction. For what can be done more to convince you that I am the true and promised Messiah, than to work so many Miracles before your Eyes to that Purpose. Now if when you see these, you will say it is not the Spirit of God that works these, but the Power of the Devil; as if Satan would conspire against himself, and seek the Ruin of his own Kingdom; there is no Way or Means left to convince you, but you will continue in your Obstinacy, and malicious Opposition to Truth, to your unutterable and inevitable Condemnation.  
31 There came then his 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 hastening to such a State. Obs. 3. That Christ did not neglect his Holy Mother, or disregard his poor Kindred and Relations, but only showed 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 prefers 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 Privilege is not denied us; even now. Although 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. IU.  
1 ANd he began again to teach by the seaside: 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 ourselves 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 ancient 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 Employments, and accordingly many of his Hearers being Husbandmen, he resembles his Doctrine to Seed sown in the Field. For thus he speaks:  
3 Harken, Behold, there went out a sour 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 choked 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 gins and ends the Parable with an Admonition to diligent and serious Attention. Harken, says Christ, ver. 3. and he that hath Ears to hear, let him hear, v. 9 This shows us at once the People's Backwardness and Negligence, in applying their Minds to hear and receive the Word of God, and also shows 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 show, 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. woe 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 mixed Grain. Learn 1. That the Word preached is like Seed sown in the Furrows of the Field. As Seed has as a fructifying Virtue in it, by which it increases and brings forth more of its own kind; so has the Word of God a quickening 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 in all Ground alike, neither doth the Word fructify alike in the Souls of Men. There is a Difference both from the Nature of the Soil, and from the Influence of the Spirit. For tho' no Ground be naturally good, yet some is worse than other. Learn 3. That the Cause of the Words Unfruitfulness is very different, not the same in all. In some 'tis an hard Heart of Unbelief, in others the distracting Cares of the World choke the Word. Like Thorns, which hinder the Corns growth, by overshadowing it, by drawing away the Moisture and Heart of the Earth from it, and by hindering the Influences of the Sun from cherishing it. Unto which may be added the Policy of Satan, that Bird of Prey, which follows God's Plough, and steals away the precious Seed of the Word out of the Furrows of their Souls. Learn 4. That the best Ground doth not bring forth Increase alike. Some good Ground brings forth more, others less; some Thirty, some Sixty, some an Hundred-fold. In like manner a Person may be a profitable Hearer of the Word, altho' he doth not bring forth so great a Proportion of Fruit as others, provided he brings forth as much as he can.  
10 And when he was alone, they that were about him with the twelve, asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive, and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? And how then will you know all parables?  
Observe here, The Disciples Question, and our Saviour's Reply. Their Question is about the Sense and Meaning of the Parable. They own their Ignorance, and desire better Information. It is no Shame for the best of Ministers, yea, the best of Men, to acknowledge their own Ignorance in the Mysteries of Religion, and to attend upon the Means of Instruction, in order to their further Information. In our Saviour's Answer, To you it is given to know the Mysteries of the Kingdom of God, etc. Obs. 1. That the Doctrines of the Gospel are great Mysteries. 2. That it is a matchless and invaluable Privilege, practically to understand Gospel Mysteries. 3. That this Privilege all are not Sharers in, and Partakers of, but only those to whom it is given. 4. That it is a Righteous Thing with God to give such Persons over to further Blindness and Ignorance in Spiritual Things, who wilfully reject the Truth, and shut their Eyes against the Light and Evidence of it. The Pharisees had all along shut their Eyes, and said, they would nor see, and now Christ closes their Eyes judicially, and says they shall not see. Seeing ye shall see, and not perceive; and hearing ye shall hear, and not understand.  
14 The sower soweth the word. 15 And these are they by the way side, where the word is sown, but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground, who when they have heard the word, immediately receive it with gladness: 17 And have no root in themselves, and so endure but for a time: afterward when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns: such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground, such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred.  
Here our Saviour applies himself to interpret and explain the foregoing Parable. The Seed is the Word, the Sower is the Preacher, the Soil is the Heart and Soul of Man. Some Hearers Christ compares to the Highway Ground, in which the Seed lies uncovered, for want of the Harrow of Meditation. Others to Stony Ground, in which the Word has no Root. No Root in their Understandings, in their Memories, Wills and Affections, but they are instantly offended, either at the Depth and Profoundness of the Word, or at the Sanctity and Strictness of the Word, or else at the Plainness and Simplicity of it. Again, Some Hearers our Lord compares to Thorny Ground, Worldly and Covetous Desires, are as Thorns, choking the good Seed; they shadow the Blade when sprung up, keep off the Influences of the Sun, and draw away the Fatness of the Soil from the Seed. All these mischievous Effects have Thorns among the Seed. And the like ill Effects have worldly Affections, and covetous Desires in the Soul of Man; rendering the Seed of the Word unfruitful and unprofitable. But the good Christian hears the Word attentively, keeps it retentively, believes it stedfestly, applies it particularly, practices it universally, and brings forth Fruit perseveringly. Learn 1. That no Hearers are in Christ's Account good Hearers of the Word, but such as bring forth Fruit answerable to their hearing. 2. That a Person may be a good Hearer of the Word in Christ's Account, if he bring forth the best Fruit he can, tho' it be not in so great a Proportion as others do. As some Ground brings forth Thirty, some Sixty, and some an Hundredfold, in like manner do all sincere Hearers of the Word; they all bring forth Fruit, tho' not all alike; all in Sincerity, tho' not all equally, and none to Perfection.  
21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested: neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what you hear: with what measure ye meet, it shall be measured to you: and unto you that hear, shall more be given. 25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.  
Observe here, 1. The End and Design of Christ in revealing his Word and Will to his Disciples, and in communicating to them the Light of Spiritual Knowledge; namely, That they may communicate it to others, and not keep it close unto themselves. Even as the Candle in an House diffuses and disperses its Light to all that come within the Reach of it. In like manner ought all Christians, and particularly Christ's Ministers, by the Light of Life and Doctrine, to direct Persons in their Way towards Heaven. Such as are enlightened by God in any measure with the Knowledge and Understanding of his Word, ought not to conceal and hid this Knowledge within themselves, but communicate it to others, and employ it for the Good and Benefit of others. Obs. 2. The Cautionary Direction given by Christ to his Disciples, To take heed how they hear the Word. Such as would profit by hearing of the Word, must diligently attend to the Matter of the Doctrine which they hear, and also to the manner how they hear. Such is the Majesty and Authority of the Person that speaks to us in the Word; such is the Sublimity and Spirituality of the Matter; and so great is our Danger, if we miscarry under the Word, that it nearly concerns us to take heed, both what we hear, and how we hear. Obs. 3. The Argument which our Saviour makes use of to quicken his Disciples to communicate the Knowledge, and improve the Grace they had received for the Good and Benefit of others, To him that hath shall be given. That is, Such as improve their Spiritual Gifts shall have them increased; such as improve them not, shall have them blasted. Learn hence, That the best Course we can take to increase and thrive in Grace, is to exercise and improve it. He that hides his Talon, doth not only forfeit it, but is in danger of being punished severely for the Non-improvement of it.  
26 And he said, So is the kingdom of God, as if a man should cast seed into the ground, 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself, first the blade, than the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.  
This Parable of our Saviour's is an instructive Lesson to the Ministers of the Gospel, faithfully to do their Parts, in sowing the Seed of the Word amongst their People, and then not to be over-solicitous about the Event, but to leave the Issue to God, nor to be discouraged, tho' the Fruit of their Labour doth not presently appear. Accordingly Christ propounds the laborious Husbandman to his Minister's Imitation. As the Husbandman, when he has prudently and painfully cast his Seed into the Ground, is not Anxiously disquieted, but goes to Bed, and rests in hope, and at length the Corn springs up; first the Blade, next the Ear, than the Grain. In like manner, let the Ministers of God do their Duty without Discouragement, In the Morning sow their Seed, and in the Evening not withhold their Hand. And altho' the Seed sown doth not appear presently, it may be, not in our Days, but seems rotten among the Clods, yet may it appear afterwards with a plentiful Increase, when our own Heads are laid among the Clods; verifying that Saying of our Saviour, One soweth, and another reapeth. Learn hence, 1. That the Ministry of the Word is the ordinary, the necessary, and the principal Means which God has appointed for sowing the Seeds of Grace in the Hearts of his People. So is the Kingdom of God, as if a Man should cast Seed into the Ground. 2. That the Virtue and Efficacy of the Word preached doth not depend upon the Parts of a Man, but upon the Power of God. The Seed springeth up he knoweth not how. Learn 3. That the Word of God sincerely preached may be successful, tho' it be not presently successful; the Seed sown in one Minister's Days may spring up in another's. Happy we, if as God's Husbandmen we be employed in Ploughing, Sowing, or Reaping; our Lord will reward us. Secundum laborem, non fructum. Not according to our Success, but according to our Endeavours. The Care and Endeavour is ours but the Blessing and Success is God's.  
30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustardseed, which when it is sown in the earth, is less than all the seeds that be in the earth. 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spoke he the word unto them, as they were able to hear it. 34 But without a parable spoke he not unto them: and when they were alone, he expounded all things to his disciples.  
The Design of our Saviour in this Parable, is to show how the Gospel Church from small and little, from unlikely and contemptible Beginnings, should spread and increase, fructify and grow up like as Mustardseed; one of the smallest of Grains, grows up to a considerable Tallness: Even so, Christ foretells, that the Gospel should spread and increase, Nations and Countries becoming Christian. Hence Learn, That how small Beginnings soever the Gospel had in its first Plantation; yet by the fructifying Blessing of God it has had, and shall have a wonderful Increase.  
35 And the same day when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship, and there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still: and the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that you have no faith? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?  
Observe here, 1. Our Saviour and his Disciples no sooner put forth to Sea, but Dangers attend, and Difficulties do accompany them; a Tempest arose, and that Ship was covered with Waves which Christ himself was in, with his Disciples. Learn thence, That the Presence of Christ itself doth not exempt his Disciples and Followers from Trouble and Danger. Here is a great Tempest about the Disciples Ears, tho' Christ himself was in their Company. Obs. 2. The Posture our Saviour was in when this Tempest arose; he being wearied with the Labours of the Day, was laid down upon a Pillow to sleep at Night, thereby showing himself to be truly and really Man; and that as he took upon him our Humane Nature, so he assumed the Infirmities of our Nature also, as Weariness and Pain, Hunger and Thirst. Obs. 3. The Disciples Application made to Christ; they awake him with a sad outcry, Master, carest thou not that we perish? Here was Faith mixed with Humane Frailty. They believed that he could save them, but being asleep, they conclude he must be awaked before they can be saved by him; whereas, tho' his Humane Nature was asleep, yet his Divine Nature neither slumbered nor slept. Learn hence, That the Prevalency of Fear in a time of great and imminent Danger, tho' it may argue Weakness of Faith, yet is no Evidence of a total want of Faith, in the midst of the Disciples Fears they believed Christ's Power. Obs. 4. A doable Rebuke given by our Saviour, first to the Winds, next to the Fears of his Disciples. He rebukes the Winds, and instantly they are calm. When the Sea was as furious as a madman, Christ with a single Word calms it. Learn hence, That the most raging Winds and outrageous Seas cannot stand before the Rebukes of Christ. Christ as God lays a Law upon the most lawless Creatures, even when they seem to act most lawlessly. Observe farther, Christ rebukes his Disciples Fears, Why are ye fearful? No sooner was the Storm up, but their Fears were up; they forgot that the Lord high Admiral of the Ocean, was on board the Ship, and were as much overset with their boisterous Passions, as the Vessel was with tempestuous Winds; and accordingly Christ rebukes the Tempest within, before the Storm without. First he calms their Hearts, than he quiets the Seas. From this Instance of the Disciples we may gather, that great Faith in the Habit may appear little in Act, and exercise the Disciples Faith, in forsaking all, and following Christ, was great Faith; but in this present Act, their Faith was weak, through the Prevalency of their Fears. Oh the imperfect Composition of the best of Saints! Faith and Fear will take their turns, and act their part whilst we are upon the Stage of this World; e'er long our Fears will be vanquished, and our Faith swallowed up in Vision. Lord! set our Souls a longing for that joyful Hour.   

CHAP. V.  
1 ANd they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs, a man with an unclean spirit, 3 Who had his dwelling among the tombs, and no man could bind him, no not with chains: 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5 And always night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8 (For he said unto him, Come out of the man, thou unclean spirit.) 9 And he asked him, What is thy name? and he answered, saying, My name is Legion: for we are many. 10 And he besought him much, that he would not send them away out of the country. 11 Now there was there nigh unto the mountains, a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine, and the herd ran violently down a steep place into the sea, (they were about two thousand) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind, and they were afraid. 16 And they that saw it, told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to departed out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil, prayed him that he might be with him. 19 Howbeit, Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis, how great things Jesus had done for him: and all men did marvel.  
This piece of History gives us a very sad Relation of a Person that was possessed with a Legion of Devils; we read of few, if any, in the Old Testament, that were thus possessed, but of many in the New Testament. Our Saviour came into the World to destroy the Works of the Devil; therefore he suffered Satan to enter some humane Bodies, to show his Divine Power in casting him out. Note here, 1. That the evil Angels by their Fall lost their Purity, but not their Power; for with God's Permission they have Power, not only to enter into Men's Bodies, and to possess them, but also to distemper their Minds, and drive them to Frenzy and Madness; causing them to offer Violence to their own Lives, and to do Hurt and Mischief to their own Bodies. Thus did this possessed Person here, wounding and cutting himself with Stones. Note 2. That the Reason why the evil Angels do no oftener exert their Power in doing Mischief to the Bodies and Lives of Men, is from the restraining Power of God. The Devils cannot do all the Mischief they would, and they shall not do all they can. Note 3. The Place where these evil Spirits delighted to make their Abode, amongst the Tombs, or Graves, places desolate, forlorn and solitary, which are apt to breed Horror of Mind, and give Advantage to Temptations. Learn thence, That it is dangerous, and very unsafe, for Persons, especially in whom Melancholy prevails, to give themselves to Solitariness, to frequent desolate and forlorn Places, and to affect the being much alone, it giving Advantage to Satan to set upon them with powerful Temptations. It is better to frequent Humane Society, and especially to delight in the Society and Communion of the Saints, by means whereof we may be more and more strengthened and fortified against Satan's Temptations. Note 4. That the Devils own Christ to be the Son of God, and that he came into the World to be a Saviour, but not a Saviour to them; therefore they cry our, What have we to do with thee? Or thou with us? Oh! what an uncomfortable Confession and Acknowledgement is this, to own Christ to be a Saviour, and at the same time to know that he is none of our Saviour. Note 5. That tho' the Devils do own Christ to be the Son of God, and do pay Homage and Worship, and yield Service and Subjection to him as his Slaves and Vassals, yet it is not a free and voluntary Service, but extorted father, and forced from them by the Power of Christ. He worshipped, and cried out, saying, What have I to do with thee? Note 6. What a Multitude of evil Spirits did enter into one Man? Oh the extreme Malice and Cruelty of the Devil against Mankind● in that so many evil Spirits did at once afflict and torment a single Person, even a Legion, many Thousands of them. Observe also, The Unity and Agreement which is amongst these evil Spirits, in doing Mischief, tho' there was a Legion of them in this one Person, yet they have all but one Name. Learn, That the very Devils have a sort of Unity amongst themselves, and in their Malice and mischievous Designs against Mankind they are as one. How happy were it, if good Men were as much united in Designs and Endeavours for the Glory of God, as Devils conspire and combine against it. Note 7. The Outcry which the Devil makes at the Appearance and Approach of Christ. Art thou come to torment us before the time? From thence Learn, 1. That there are Tortures appointed to the Spiritual Natures of evil Angels. 2. That the Devils are not so full of Torment as they shall be. Although they are as full of Discontent as they can be, there will be a Time when their Torments shall be increased, when they shall have their Fill of torment. This they know, and accordingly thus they pray, Torment us not before our Time. That is, increase not our Torments before the appointed time of their Increase. Note 8. The Devils Request for Permission and Leave to go into the Herd of Swine. Where Observe, First, The Devil's Malice; he will hurt the poor Beasts, rather than not hurt at all. Secondly, His powerful Restraint; he cannot hurt a Pig without a Permission. Suffer us to enter. Satan's Malice indeed is infinite, but his Power is bounded; it is Potestas sub potestate, A Power under a Power. If he could not hurt the Swine, much less can he afflict the Body or Soul of Man without Leave and Licence. Note 9 How Satan's Request is yielded to by our Saviour, he permits the Devils to enter into the Swine; not to satisfy their Desire in doing Mischief. But First, To show his Power over the Devils, that they could do nothing without his Permission; Next, To show how great the Power and Malice of the Devil would be, if not restrained; and Lastly, That the Miracle of casting out such a Multitude of Devils, might appear to be the greater. Learn hence, That sometimes Almighty God, for wise Ends, and just Causes, doth suffer the Devil to enjoy his Desire, in doing Hurt and Mischief unto the Creatures. Jesus said unto them, Go. Note 10. What a contrary Effect this Miracle which Christ wrought, had upon these People, instead of believing his Divine Power, upon the Sight of his miraculous healing the possessed, the Loss of their Swine enrages them, and makes them desire Christ to departed from them: Carnal Hearts prefer their Swine before their Saviour, and had rather lose Christ's Presence than their Worldly Profit. So desirous were these Gadarens to get rid of our Saviour's Company, that they pray and beseech him to departed out of their Coasts. Learn hence, Sad is the Condition of such from whom Christ departs, more sad the Condition of such who say unto Christ, Depart; but most sad the Case of them who pray and beseech Christ to departed from them. Thus did these Gadarens desire and beseech Christ to departed from them, which accordingly he did, and we read no more of his Return to them. Note lastly, How desirous the possessed Man was to continue with Christ, after he was come to himself. He prayed that he might be with him. This he might desire, partly to testify his Thankfulness to Christ, partly out of fear of being repossessed again by Satan, or perhaps to have the Opportunity of hearing Christ's Doctrine, and seeing his Miracles: For such as have once tasted that the Lord is gracious, and experienced the Pleasure and Profit of Christ's Company, are very desirous of the Continuance of it, and exceeding loath to part with it. However our Saviour at this time did not think fit to suffer him, knowing that more Glory would redound to God, by publishing this Miracle to his Friends: Christ expects after eminent Deliverances wrought for us, that we should be the Publishers of his Praises, and declare to all, far and near, the great things which God hath done for us.  
21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea. 22 And behold, there cometh one of the rulers of the synagogue, Jairus by name, and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death, I pray thee come and lay thy hands on her that she may be healed, and she shall live. 24 And Jesus went with him, and much people followed him, and thronged him.  
Obs. here, 1. The Person who came to Christ on Behalf of his sick Daughter, described, by his Name, Jairus, by his Office, a Ruler of the Synagogue, by his Gesture, he fell down at Jesus Feet, and worshipped him. This Gesture of his was not only a Sign of tender Affection in him towards his Daughter, but also an Evidence of his Faith in our Blessed Saviour, yet his confining Christ's Power to his bodily Presence, and to the Touch of his Hand, was a Token of the Weakness of his Faith. Come, says he, and lay thine hand upon her, and she shall live. As if Christ could not have cured her without either coming to her, or laying his Hand upon her. Note. All that come to Christ are not alike strong in Faith, yet our blessed Redeemer refuses none who come to him with a smear Faith, tho' in much Weakness of Faith. Obs. 2. How readily our Saviour complies with Jairus' Request. Jesus went with him. Although his Faith was but weak, yet our Saviour doth not reject him, or deny his Suit, but readily goes with him. Learn hence, How ready we should be to go to Christ in all our Distresses, Afflictions, and Necessities, who is so ready to hear, and so forward to help us, if we seek him in Sincerity, tho' our Faith be feeble. Obs. 3. The great Humility of our Blessed Saviour, in suffering himself to be thronged by poor People. Much People followed him, and thronged him. Oh humble and lowly Saviour! How free was thy Conversation from Pride and Haughtiness: How willing to converse with the meanest of the People for their Advantage. Our Lord did not only suffer them to come near him, but even to throng him: What an Example is here for the greatest Persons upon Earth to imitate and follow, not to despise the Persons, nor disdain the Presence of the meanest and poorest of the People; but to look upon some with an Eye of Favour, upon others with an Eye of Pity, upon none with an Eye of Contempt.  
25 And a certain woman which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment. 28 For she said, If I may touch but his , I shall be whole. 29 And straightway the fountain of her blood was dried up: and she felt in her body that she was healed of that plague. 30 And Jesus immediately knowing in himself, that virtue had gone out of him, turned him about in the press, and said, Who touched my ? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.  
As our Saviour was on his way to Jairus his House, a diseased Woman comes behind him, touches his , and is presently healed; the Virtue lay not in her Finger, but in her Faith, or rather in Christ, which her Faith instrumentally drew forth. Obs. here, 1. The diseased Person, a Woman with a Bloodyflux. Let Women here take notice of the Miseries which the Sin of the first Woman has brought upon all Women, amongst which, this is one, that it has made their Body's subject to unnatural Issues and Fluxes of Blood. Obs. 2. The long Continuance of this Disease. Twelve Years. It pleases God to lay long and tedious Afflictions upon some of his Children in this Life, and particularly to keep some of them a very long time under bodily Weakness, to manifest his Power in supporting them, and to magnify his Mercy in delivering them. Obs. 3. This poor Woman was found in the use of Means; she sought to Physicians for Help, and is not blamed for it, tho' she spent all she had upon them. The use of Physic is not to be neglected by us in times of Sickness, especially in dangerous Diseases of the Body. To trust to Means is to neglect God, and to neglect the Means is to tempt God. The Health of our Bodies ought to be dear and precious to us, and all lawful Means ought to be used, both to preserve it, to recover it, and confirm it. Obs. 4. The workings and acting of this poor Woman's Faith, her Disease was unclean by the Ceremonial Law, and therefore to be separate from Society, accordingly she is ashamed to appear before Christ, but comes behind him to touch his , being firmly persuaded that Christ had a Power communicated by God unto him, miraculously to cure incurable Diseases. And see how our Saviour encouraged her Faith, tho' she did not believe him to he the Eternal Son of God, but one to whom God had communicated a Power of healing bodily Diseases, yet says Christ, This thy Faith hath made thee whole. Learn hence, That Faith ofttimes meets with a better Welcome from Christ than it did or could expect. This poor Woman came to Christ trembling, but went away triumphing. Obs. 5. Christ would have this Miracle discovered, he therefore says, Who toucheth me, and I perceive that Virtue is gone out of me. First, In Reference to himself, to manifest his Divine Power, that by the Touch of his  he could cure such an incurable Disease. Secondly, In Relation to the Woman, that she might have Opportunity to give God the Praise and Glory for the Cure: And Thirdly, With Respect to Jairus, that his Faith might be strengthened in the Belief of Christ's Power to raise his Daughter.  
35 While he yet spoke, there came from the ruler of the synagogues house, certain which said, Thy daughter is dead, why troublest thou the Master any further? 36 Assoon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seethe the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn: but when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying, 41 And he took the damsel by the hand, and said unto her, Talitha cumi, which is being interpreted, Damsel (I say unto thee) arise. 42 And straightway the damsel arose, and walked; for she was of the age of twelve years: and they were astonished with a great astonishment. 43 And he charged them straight, that no man should know it: and commanded that something should be given her to eat.  
Obs. here, 1. The doleful News brought to Jairus his Ears, Thy Daughter is dead. The Lord doth sometimes suffer the Faith of his Saints to be hard put to it, greatly assaulted with Difficulties and Trials. Obs. 2. Our Saviour's seasonable Word of Comfort, Be not afraid, only believe. Christ is ready to comfort Believers in the Hour of their strongest Temptations and greatest Trials. Obs. 3. Christ's Application of himself to the raising unto Life Jairus his dead Daughter. In order to which, 1. He goes into the House only with three of his Disciples, which were sufficient to witness the Truth of the Miracle. Our Saviour, to avoid all show of Vainglory, and to evidence, that he sought not ambitiously his own Honour and Praise, would not work this great Miracle publicly before all the People. 2. He rebukes them for the show they make of immoderate Grief, and Sorrow for the dead Damsel, they wept and wailed● eatly with Ministress and musical Instruments, according to the Custom of the Heathens, who by a mournful sort of Music did stir up the Passion of Grief at their Funerals. To mourn immoderately for the dead is an Heathenish Practice and Custom. 'Tis hurtful to the Living, and dishonourable to the Dead; nor is it an Argument of more Love, but an Evidence of less Grace. 3. He adds a Reason for this Rebuke and Reproof given them. The Damsel is not dead, but sleepeth. Vobis Mortua, mihi Dormit: She is Dead to you, but asleep to me. Not so dead as to be beyond my Power to raise her to Life. Souls departed are under the Conduct of Angels to their several Regions of Bliss or Misery. It is very probable that the Soul of this Damsel was under the Guard of Angels near her dead Body, waiting the Pleasure of God in order to its Disposal, either to restore it again to the Body, or to translate it to its Eternal Mansion. Observe farther, The Nature of Death in general, and of the Saints in particular described. 'Tis a Sleep. Sleep is a State of Rest; Sleep is a sudden Surprisal; in Sleep there is an insensible Passage of our Time; the Person sleeping shall certainly awake, either in this World, or in the next. It will be our Wisdom to prepare for the Bed of the Grave, and so to live, that when we lie down in it, there may be nothing to disturb our Rest. Observe next, The Words which our Saviour used at the raising of the Damsel, Talitha Cumi. Syriack Words, to show the Truth of the Miracle, not like a Conjurer, murtering a Charm in unknown Words to himself; and also to show the Greatness of the Miracle; that he was able to raise her by a Word speaking. Observe lastly, The Charge given by our Saviour not to divulge this Miracle. He charged them straight that none should know it. That is, not to divulge it imprudently to such of the Scribes and Pharisees as would not be convinced by it, but only cavil at it, and be the more enraged against him, and seek his Death before his time was come. Also not to divulge it unseasonably, and all at once, but gradually, and by degrees; for it was the Will of God, that the Divine Glory of Christ should not be manifested to the World all at once, and on the sudden, but by little and little during his State of Humiliation for his Resurrection was the Time appointed for the full Manifestation of his Godhead. Rom. 1.4. Declared to be the Son of God with Power by the Resurrection from the Dead.   

CHAP. VI  
1 AND he went out from thence, and came into his own country, and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? and they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled, because of their unbelief. And he went round about the villages teaching.  
Our Blessed Saviour having in the former Chapter wrought two famous Miracles, in curing a Woman of her Bloody Issue, and raising Jairus his Daughter from Death, we find him here in the beginning of this Chapter passing into his own Country; that is, to the City of Nazareth in Galilee, called his own City and Country, because he was there conceived, there brought up, there Joseph, and Mary and his Kindred dwelled, and Christ with them during his private Life, which was till he was Thirty Years of Age. Now our Saviour being come into his own Country; Obs. 1. What his employment was; he preached in their Synagogues, and held Communion with the Jewish Church, altho' she had many Corruptions in her. Teaching us by his Example, not to desert and forsake the Communion of such a Church, in which there is found neither Heretical Doctrine, nor Idolatrous Worship; altho' many things be found in her, culpable and blame-worthy. The Jewish Church was certainly such, and yet our Saviour maintained not occasional only, but constant Communion with her. Obs. 2. The Influence and Effect which our Saviour's preaching had upon his own Countrymen, the People of Nazareth; it did work Admiration in them, but not Faith; they were astonished, but did not believe. Men may be mightily moved and affected by the Word, and yet may never be converted by it; the Men of Nazareth wondered, and yet were offended; they did not believe in him, but were offended at him. Obs. 3. The Ground and Cause of this their Offence, and that was the Meaness of his Extraction, and the Poverty of his Condition; Is not this the Carpenter? From whence the ancient Fathers, particularly Justin Martyr, concluded, that our Saviour did work upon his Father Joseph's Trade during his Father's Life, and thence was called the Carpenter's Son; and when Joseph was dead, (which was before Christ was Thirty Years old, when he entered upon his Public Office) he was then called the Carpenter. The Ancients say, he spent his time in making Ploughs and Yokes, and that thence it was that he drew so many Similitudes in his Preaching from the Yoke and the Plough. This we are sure of, that our Lord lived not Thirty Years before his Manifestation, idly and unprofitably. It is most probable, that he followed his Father's Calling, and wrought under him, it being said, that he was subject to him, Luke 2.15. as a Child to a Parent, and as a Servant to his Master. Indeed after he entered upon his Prophetic Office, he no longer followed Joseph's Calling, but applied himself wholly to the Work of the Ministry. He made no more Ploughs, but one to break up hard Hearts; no more Yokes, but one for the Devil's Neck. However, in regard of our Saviour's low Extraction, and mean Education, His Countrymen were offended at him. Learn hence, 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. Learn 2dly, That it is the Property and Practice of profane Men to take occasion from the outward Quality and Condition of God's Ministers, both to despise their Persons, and to reject their Doctrine. Obs. 4. The Reason assigned by our Saviour why the Men of Nazareth despised him, and set him at nought, because he was their Countryman and Acquaintance, their Familiarity bred Contempt. Teaching us, That very often the faithful Ministers of God are most contemned and dishonoured, where they are most familiarly known. Sometimes the Remembrance of their mean Original and Extraction, sometimes the Poverty of their Parent's Condition, sometimes the Indecencies of their Childhood, sometimes the Follies of their Youth are ripped up; all which are Occasions of Contempt, and gave Ground for this proverbial Saying, That a Prophet is not without Honour, save in his own Country. Which, like other proverbial Speeches, holds true in the general, that for the most part it is so, but it is not universally true in all Persons and Cases. However this good use may be made of our Saviour's Observation, to teach his Ministers to be wise, in conversing with their People; not to make themselves cheap, and common in every Company, nor too familiar with all sorts of Persons, nor to be light and vain in any Company; for this will certainly breed Contempt both of their Persons and Ministry. Our Duty is, by Strictness and Gravity of Deportment to maintain our Esteem in the Consciences of our People, and to temper Gravity with a Condescending Affability. That Minister which prostitutes his Authority, frustrates the Ends of his Ministry, and is the Occasion of his own Contempt. Obs. 5. How this People's Contempt of Christ's Person, and Unbelief of this Doctrine, did hinder Christ from working Miracles amongst them. He could do no mighty Works there. Not because he was unable, but they were unwilling. This Inability proceeded from no Deficiency in Christ's Power, but from a Defect in their Faith. He could not, because he would not; and he would not, because it was not fit for him so to do. Although Christ be Omnipotent, and has all Power in his Hand, yet Unbelief binds his Hands, and hinders him in the Execution of that Power. Unbelief is such a Sin as keeps Men from being Partakers of the Benefits of Christ. Obs. 6. How the Incredulity and Unbelief of this People was so great, that Christ wondered at it. He marvelled because of their Unbelief. Not because he was ignorant of the Cause of it, but because he had used such marvellous Means for the curing them of their Unbelief. Learn hence, That Unbelief is a great Sin at all times; but when Marvels are wrought for the cure and healing of it, and it remains uncured; it is a marvellous Sin, and justly causes Admiration and Wonder in Christ himself. He marvelled because of their Unbelief.  
7 And he calleth unto him the twelve, and began to send them forth by two and two, and gave them power over unclean spirits, 8 And commanded them that they should take nothing for their journey, save a staff only: no scrip, no bread, no money in their purse: 9 But be shod with sandals: and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgement, then for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.  
We heard before, Chap. 3. of our Saviour's solemn calling his Apostles to their Work and Office, now he sends them forth to execute their Office. Where Observe, 1. The Person that sends them forth, Christ. Learn thence, That none ought to take upon them the Office of Preaching, or any other Ministerial Function in the Church, till thereunto lawfully called by Christ himself. The Apostles were immediately called and sent forth by Christ himself, and received the Doctrine which they taught immediately from Christ's own Mouth. His Ministers now are called mediately, they receive their Authority from Christ by the Hands of the Governors of his Church. Obs. 2. The manner of their sending, by Two and Two in a Company, partly to make their Message of more Authority; partly to testify their mutual Consent in the Doctrine which they taught; and partly, to comfort and encourage, to help and strengthen, to assist and support each other; in Imitation of this Example the Jesuits send forth their Emissaries by Pairs. Learn hence, That the Ministers of the Word do stand in great need of the mutual Help and Comfort, of the united Assistance and Encouragement of each other in the weighty Duties of their Calling and Function; like Labourers in the Harvest-Field they should help one another, the strong endeavouring to strengthen the Hands of the Weak. But, Lord, what Tears are sufficient to bewail the Want of Love and Unity, yea, the Prevalency of that Envy and Malignity which is found too often amongst the Ministers of the Gospel; so that instead of going forth Two by Two, happy is he that is alone in a Place. Well might Melancthon bless God, when he lay a dying, that he was going to a Place where he should be free from the implacable Hatred of Divines. This is and aught to be for a Lamentation. Obs. 3. The Power given by Christ to work Miracles for confirming the Doctrine of the Gospel which his Apostles preached; he gave them Power over unclean Spirits, and they cast out Devils, and anointed with Oil them that were sick, and healed them. This Power to work Miracles was necessary for the Apostles; partly, to procure Reverence to their Persons, being poor and unlearned Men, but principally to gain Credit and Authority to their Doctrine; for the Doctrine of Faith in the Messiah as now come and exhibited in the Flesh, being a strange and new Doctrine to the Jews; the Truth and Certainty of it was to be extraordinarily ratified by Christ and his Apostles Miracles. Some of which were casting out of Devils; and by anointing with Oil to heal and recover sick Persons. This Gift of healing remained some time in the Church, as appears from St. James 5.14. Is any sick, anoint him with Oil in the Name of the Lord? Where observe, that the Apostles did not use Oil as the Instrument and Means of healing (for then the Cure had not been miraculous) but only as a Symbol of the Cure, or as an outward Sign and Testimony of miraculous healing; which outward Sign was for the strengthening of the Faith of such as were healed; assuring them, that as certainly as their Bodies were anointed, so certainly should their Health and Strength be restored. The Papists upon this ground their Sacrament of Extreme Unction; but very vainly; for the Apostles anointed those that were sick as a Sign of their Recovery; but the Papists anoint those that have the Pangs of Death upon them; that their Sins may be blotted out, and the Snares of the Devil avoided. Obs. 4. The Charge given by Christ to his Apostles at the time of their sending out. This is threefold: First, Touching their Preparation for their Journey; he bids them not take much Care, nor spend much Time in furnishing themselves with Victuals, Money, Apparel, Weapons of Defence, and the like, only take a Walking-Staff in their Hands, because they were to finish their Journey speedily, and to return again to Christ. This Command of our Saviour to his Apostles, not to encumber themselves when going forth to preach the Gospel, Teaches his Ministers their Duty, to free themselves as much as possibly they can from Worldly Encumbrances, which may hinder them in the Performance of their Office and Function. 2 Tim. 2.4. No Man that warreth, entangleth himself with the Affairs of this Life. Secondly, Touching their Lodging in their Journey. Our Saviour advises them not to change it during their stay in one Place; but into whatsoever House they first entered, they should there continue till they departed out of that place. That so they might avoid all show of Lightness and Inconstancy, and testify all Gravity and Stayedness in their Behaviour. This being a special Means to win Authority to their Persons and Ministry. Thirdly, Christ gives a Charge to his Apostles touching their Carriage towards such as should refuse to give Entertainment to them and their Doctrine. They were to denounce the Judgements of God against such Contemners, by shaking off the Dust of their Feet for a Testimony against them. Thence Learn, That the Contempt of God's Ministers, and especially of their Ministry and Doctrine, is an odious and execrable Sin detested by God, and which ought to be abhorred by Man. Shake off the Dust of your Feet. This Action was Emblematical, signifying that Almighty God would in like manner shake them off as the vilest Dust. Learn 2dly, That wherever the Word is preached, it is for a Testimony, either a Testimony for or against a People. For if the Dust of a Minister's Feet bear Witness against the Despisers of the Gospel, their Sermons much more. Observe Lastly, The dreadful Judgement denounced by our Saviour against the Contemners of the Apostle's Doctrine. Verily it shall be more tolerable for Sodom and Gomorrah in the Day of Judgement than for that City. Where Note, 1. That there shall be a Day of Judgement. 2. That in the Day of Judgement some Sinners shall far worse than others. 3. That of all Sinners the Condition of such will be saddest at the Day of Judgement, who having lived under the Gospel, have died after all in Impenitency and Infidelity. Verily I say unto you it will be more tolerable for Sodom and Gomorrah, than, etc.  
14 And king Herod heard of him, (for his name was spread abroad) and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, It is John whom I beheaded, he is risen from the dead. 17 For Herod himself had sent forth, and laid hold upon John, and bound him in prison for Herodias sake, his brother Philip's wife; for he had married her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him, but she could not. 20 For Herod feared John, knowing that he was a just man and an holy, and observed him, and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birth day made a supper to his lords, high captains, and chief estates of Galilee: 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod, and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he swore unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger, the head of John the Baptist. 26 And the king was exceeding sorry, yet for his oaths sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought: and he went, and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.  
The History of John the Baptist's Death is here recorded by this Evangelist, as St. Matthew had done before, Ch. 14.1, 2. here we have these Particulars farther observable: 1. The Character and Description of a zealous and faithful Minister. He is one that deals plainly, and durst tell the greatest Persons of their Faults. Herod, tho' a King, is reproved by the Baptist for his Incest, in taking his Brother's Wife. The Crown and Sceptre of Herod could not daunt the faithful Messenger of God. There aught to meet in the Ministers of God both Courage and Impartiality. Courage, in fearing no Faces, Impartiality, in sparing no Sins. Obs. 2. Who it was that commanded the Baptist to be beheaded. It was Herod the King whom he had reproved. How sad is it when Kings, who should be Nursing-fathers' to the Church, do prove the bloody Butchers of the Prophets of God. The severest Persecutions which the Prophets of God have fallen under, are usually occasioned by their telling great Men of their Crimes. Men in Power are impatient of Reproof, and imagine that their Authority gives them a Licence to transgress. Obs. 3. The time of the Baptist's Death. It was upon Herod 's Birthday. It was an ancient Custom among the Eastern Kings to celebrate their Birth Days; Pharaoh did so, Gen. 40. and Herod here, but both with Blood; yet these personal Stains do not make the Practice unlawful when we solemnize our Birth-Days with Thankfulness to our Creator and Preserver, and recommend ourselves by Prayer to his Gracious Providence and Protection for the Remainder of our Days. This is an Act of Piety and Religion. But Herod's Birthday was kept with Revelling, with Feasting, with Music and Dancing. All which were made sinful to him, by the Circumstances which did attend it. Great Men's Feasts and Frolicks are too often the Season and Occasion of much Sin. Obs. 4. The Instigators and Promoters of the Holy Baptist's Death. Herodias and her Daughter. Lord! How deadly is the Malice of Soul● debauched with Lust. Imprisonment would not satisfy them, they must have his Blood. Resolute Sinners who are mad upon their Lusts run furiously upon their Opposers, and resolve to bear down all Opposition they meet with in the Gratification of their unlawful Desires. Obs. 5. With what great Reluctancy Herod consented to this Villainy. The King was exceeding sorry. Wicked Men ofttimes sin with a troubled and disturbe● Conscience, there is a mighty Struggle betwixt their Reason and their Lusts, but at last they master their Consciences, and choose rather to gratify their Lusts, than to obey their Reason. So did Herod here; for notwithstanding his Sorrow, he commands the Fact, he sent and beheaded John in the Prison. Obs. 6. The Motives and Inducements which prevailed with Herod to behead this Holy Man. 1. The Conscience of his Oath. Nevertheless for his Oath sake. See his Hypocrisy; he made Scruple of a rash Oath, who made no Scruple of real Murder. See here not only the Folly, but great Impiety of rash Vows, especially in ignorant Persons, who think themselves obliged by them. Whereas it is their Duty, first to repent of them, and then to break them as fast as they can. St. Chrysostom says, Herod might have spared the Baptist's Head, and yet have kept his Oath to Herodias; for he swore to give her only half of his Kingdom, and his Head was worth more than his whole Kingdom. 2. Respect to his Reputation, not only for his Oath's sake, but for them that sat with him. They heard him promise, and will be Witnesses of his Inconstancy if he do not perform: Insisting upon Punctilios of Honour has hazarded the Loss of Millions of Souls. 3. His great Unwillingness to discontent Herodias, and her Daughter. Oh vain and foolish Hypocrite, who dreaded the displeasing of a wanton Mistress, more than the offending of God and Conscience! Obs. 7. These bloody Women do not only require the Baptist to be beheaded, but that his Head be brought in a Charger to them. What a Dish was here to be served up at a Prince's Table on his Birthday! A dead Man's Head swimming in Blood. How prodigiously insatiable is Cruelty and Revenge? Herodias did not think herself safe till John was dead; she would not think him dead till his Head was off, and would not believe his Head off till the had it in her Hand. Revenge never thinks it has made sure enough. Oh how cruel is a wicked Heart, that could take Pleasure in a Spectacle of so much Horror! Methinks I see how that holy Head was tossed upon Herod's Table by impure and filthy Hands. That true and faithful Tongue, those sacred Lips, those chaste Eyes, those mortified Cheeks are now insultingly handled by a lewd and incestuous Harlot, and made a Scorn to Herod's drunken Guests. Obs. 8. That neither the Holiest of the Prophets, nor the Best of Men, are more secure from Violence, than from natural Death. The Holy Baptist, who was sanctified in the Womb, conceived and born with so much Miracle, lived with so much Reverence and Observation, is now at Midnight obscurely murdered in a close Prison. Obs. 9 That it is as true a Martyrdom to suffer for Duty, as for Faith. He dies as truly a Martyr that dies for doing his Duty, as he that dies for professing his Faith, and bearing Witness to the Truth. Obs. 10. How far Men may go in Religion, and yet be far enough from saving Grace; they may reverence God's Ministers, believe them to be holy and just Men, hear them with Delight and Pleasure, protect and defend them from their Opposers, they may reform and do many things, and yet be far from the Kingdom of God. Herod did all this, he knew John to be an holy and just Man, reverenced and respected him, guarded and kept him safe from Herodias Malice. For tho' he was imprisoned before, yet Herod suffered none to hurt him, but heard him often with Pleasure and Delight. Wicked and unregenerate Men may be so affected with the Word of God, as to become Protectors and Defenders of those that dispense it, and yet receive no saving Advantage by it. The plain and powerful preaching of the Word may win upon, and prevail with an unregenerate Man to perform many good Duties, and to forsake many known Sins, and yet may he after all remain under the Power of Hypocrisy. Nay, from Herod's Example we may Learn, That a wicked Man may take some Pleasure and Delight in hearing the Word preached, either the Generality of the Truths asserted, or the Novelty of the Notions delivered, or the Wit and Fancy. The graceful Elocution and Delivery, of the Preacher, may create a present Delight, but it is neither a Spiritual Delight, nor an abiding Delight. And when his Disciples heard of it, they came and took up his Corpse, and laid it in a Tomb. When his Disciples heard it: That is, the Disciples of John hearing that their holy Master was thus barbarously murdered, they took up his dead Body, and decently interred it. Learn thence, That the faithful Servants of God are not ashamed of the Sufferings of the Saints, but will testify their Respects unto them, both living, dying, and dead, the Disciples of John give their Master an honourable and respectful Burial. Fearing neither Herod's Power, nor Herodias' Malice.  
30 And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going; and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion towards them, because they were as sheep not having a shepherd: and he began to teach them many things.  
Observe here, 1. How the Report of John's Death being brought to Christ, he presently withdraws, and his Disciples with him from that Place into the Desert. Christ will not long continue his Presence in those Places, where any of his Servants are slain, and others of them are in Danger. Obs. 2. How our Saviour upon the Notice of John's Death flies into the Desert for his own Preservation: His Hour was not yet come, and therefore he keeps out of Herod's way. It is no Cowardice to fly from the Rage of Persecutors. Christ himself both practised it, and directs his Disciples to it, saying, When they persecute you in one City, fly to another. We must not expose our Lives to Hazard, but when the laying down our Lives will do God and Religion more Service than we can do by living. Obs. 3. With what Condolency and Sympathising Pity our Blessed Saviour exercised Acts of Mercy and Compassion, when the Objects of Compassion were before him. Jesus seeing the Multitude was moved with Compassion towards them. Christ, when here on Earth, did bear a tender and compassionate Heart towards poor Creatures in Distress and Misery; and to our Comfort he retains the same compassionate Nature and Disposition now in Heaven which he had hereon Earth. Obs. 4. The Ground or Cause of this Compassion in our Saviour, because they were as Sheep, having no Shepherd. Learn thence, That the Case of such a People is very sad, and to their Condition be much lamented and pitied, who are destitute of able, faithful, and conscientious Pastors and Teachers to feed them with the Spiritual Food of the Word and Sacraments. Where Vision fails, the People perish. But was the Jewish Church now without Pastors, as Sheep without a Shepherd? Had they not the Pharisees, the Scribes and Doctors to teach and instruct them? Yes, no doubt, but they were no Pastors in Christ's Account, because unfaithful Pastors. Thence Learn, That idle, negligent, and unfaithful Pastors, are no Pastors in the Sight of God, and in the Account of Christ. Jesus had Compassion on the Multitude, because they were as Sheep, having no Shepherd.  
35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and broke the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves, were about five thousand men.  
This Miracle of our Saviour's feeding Five Thousand Men, besides Women and Children, with Five Loaves and Two Fishes, is recorded by all Four Evangelists, and in the History of it these following Particulars, are observable. Note 1. The Disciples Pity towards the Multitude, who had long fasted, and wanted now the ordinary Comforts and Supports of Life. It well becomes the Ministers of Christ to respect the Bodily Necessities, as well as regard the Spiritual Wants of Persons. Obs. 2. The Motion which the Disciples make to Christ on Behalf of the Multitude. Send them away, that they may buy Victuals. Here was a strong Charity, but a weak Faith. A strong Charity, in desiring the People's Relief; but a weak Faith, in supposing that they could not otherwise be relieved, but by sending them away; forgetting, that Christ, who had healed the Multitude miraculously, could also feed them miraculously, if he pleased. All things being equally easy to an Almighty Power. Obs. 3. Our Saviour's strange Reply to the Disciple's Request; They need not departed, give ye them to eat. Need not departed? Why, the People must either feed or famish. Victuals they must have, and a dry Desert will afford none, yet says Christ to his Disciples, Give ye them to eat. Alas poor Disciples, they had nothing for themselves to eat, how then should they give the Multitude to eat? When Christ requires of us what we are unable to perform, it is to show us our Impotency and Weakness, and to provoke us to look up to him, and depend by Faith on his Almighty Power. Obs. 4. What a poor and slender Provision the Lord of the whole Earth has for his Household and Family. Five Barley Loaves, and Two small Fishes. Teaching us, That these Bodies of ours must be fed, but not pumpered; our Belly must not be our Master, much less our God. The end of Food is to sustain Nature, we must not stifle it with a Gluttonous Variety. And as the Quality of the Victuals was plain, so the Quantity of it was small. Five Loaves and Two Fishes. Well might the Disciples say, What are these among so many? The Eye of Sense and Reason sees an utter Impossibility of those Effects which Faith can easily apprehend, and Divine Power more easily produce. Obs. 5. How Christ, the great Master of the Feast, doth marshal his Guests: He commands them all to sit down in Ranks by Hundreds, and by Fifties. None of them reply, Sat down, but to what? Here are the Mouths, but where's the Meat. We may soon be set, but when, or whence shall we be served? Not a Word like this, but they obey and expect. Lord, how easy is it to trust thy Providence, and rely upon thy Power, when there is Corn in the Barn, Bread in the Cupboard, or Money in the Purse; but when our Stores are all empty, and we have nothing in Hand, then to depend upon an invisible Bounty, is a true and noble Act of Faith. Obs. 6. The Actions performed by our Blessed Saviour. He blessed, and broke, and gave the Loaves to his Disciples, and they to the Multitude. 1. He blessed them. Teaching us by his Example, never to use or receive the good Creatures of God for our Nourishment without Prayers and Praise. Never to sit down to our Food as a Beast to his Forage. 2. He broke the Loaves. He could have multiplied them whole, why then would he rather do it in the breaking? Perhaps to teach us, that we may rather expect his Blessing in the Distribution of his Bounty, than in the Reservation of it. Scattering is the way to increasing; Liberality is the way to Riches. 3. Christ gave the Bread thus broken to his Disciples, that they might distribute it to the Multitude. But why did our Lord distribute the Loaves by his Disciple's Hands? Doubtless to gain Respect to his Disciples from the People. And the same Course doth our Lord take in Spiritual Distributions. He that could feed the World by his own immediate Hand, chooses rather by the Hand of his Ministers to divide the Bread of Life amongst his People. Obs. 7. The Certainty and the Greatness of the Miracle. They did all eat, and were filled. They did all eat, not a Crumb, or a Bit, but to Satiety and Fullness. 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. 'Tis hard to say which was the greatest Miracle, the miraculous Eating, or the miraculous Leaving. If we consider what they eat, we may wonsider that they left any thing; if what they left, that they eat any thing. Obs. 8. These Fragments, tho' of Barley Loaves and Fish Bones, must not be l●st, but at our Saviour's Command gathered up. The Liberal Housekeeper of the World will not allow the Loss of his Orts. Oh how tremendous will their Account be, who having large and plentiful Estates, spend them upon their Lusts, being worse than lost in God's Account!  
45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing: (for the wind was contrary unto them) and about the fourth watch of the night, he cometh unto them walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out. 50 (For they all saw him, and were troubled) and immediately he talked with them, and saith unto them, Be of good cheer, it is I, be not afraid. 51 And he went up unto them into the ship, and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves, for their heart was hardened.  
This Paragraph acquaints us with another Miracle, which our Saviour wrought, in walking upon the Sea to his Disciples; and herein we have Observable, 1. His sending his Disciples to Sea, he constrained them to go into a Ship; not compelling them against their Wills, but commanding them to take Ship, and go before him. No doubt the Disciples were loath to this, unwilling to leave him, and to go without him; for they that have once tasted the Sweetness of Christ's Company and Acquaintance, are hardly and difficultly drawn away from him. Obs. 2. Christ having dismissed his Disciples and the Company, retires into a Mountain to pray; to teach us, that when we address ourselves to God in Duty, to take all Helps, Furtherances, and Advantages for the doing of our Duty. We must dismiss the Multitude before we address to God in Prayer; we must send away the Multitude of worldly Cares, worldly Thoughts, worldly Concerns and Business, when we would wait upon God in Duty. Obs. 3. The great Danger the Disciples were in, and the Difficulties they were to encounter with. They were in the midst of the Sea, tossed with the Waves, and the Winds were contrary; and which was saddest of all, Christ was absent. The Wisdom of God sometimes suffers his Children and People not only to be distressed, but greatly distressed, with a variety of Distresses. Obs. 4. The seasonable Succour and Relief which Christ afforded his Disciples. In the fourth Watch he came unto them, walking upon the Waters. It was not a stormy and tempestuous Sea that could separate betwixt him and them; he that waded through a Sea of Blood, and a Sea of Wrath, to save his People, will walk upon a Sea of Waters to secure and relieve them. And the time was the fourth Watch, about Four in the Morning, when they had been many Hours conflicting with the Waves, and in great Danger of their Lives. To Teach us, that Christ sometimes lengthens out the Trials of his Children before he delivers them; but when they come to an Extremity, that is, the Season of his Succour. Obs. 5. How the Disciples took their Deliverer for their Destroyer. When they saw Christ, they cried out. Their Fears were highest when their Deliverer and Deliverance was nearest; God may be coming with Salvation and Deliverance to his People, when they for the present cannot discern it. Obs. 6. When the Disciples were in the suddest Condition, one word from Christ revives them; it is a sufficient support in all our Afflictions, to hear Christ's Voice speaking to us, and to enjoy his favourable Presence with us. Say but, Oh Saviour, (it is I) and then let Evils do their worst: That one word (it is I) is sufficient to allay all Storms, and to calm a Thousand Tempests. Obs. Lastly, What Influence and Effect this Miracle had upon the Disciples, They were sore amazed, and beyond measure astonished; they wonder at the ceasing of the Winds, and calming of the Seas; but they had forgotten the Miracles of the Loaves, which was a great Stupidity and Dulness in them, and argued Hardness of Heart, and want of Consideration in them. Learn thence, That there is much Stupidity of Mind, and Hardness of Heart, remaining unmortified in the best of Saints, whilst here in an imperfect State; the work of Grace and Sanctification is but imperfect here.  
53 And when they had passed over, they came into the land of Genesareth, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran thorough that whole region round about; and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch, if it were but the border of his garment: and as many as touched him were made whole.  
Here Observe 1. The unwearied Diligence and Industry of our Saviour in going about to do good: He no sooner landeth, but goeth to Genesareth, and healeth their Sick. It was the Great Business and Constant Employment of our Saviour's Life to Travel from Place to Place, that he might he Useful and Beneficial to Mankind: He went to those that could not, and to those that would not, come to him. Obs. 2. The People of Genesareth's Charity to their Sick Neighbours, they send abroad to let all the Country know that Christ the great Physician was come amongst them. There is a Duty of Love and Mercy which we own unto those that are in Affliction and Misery, namely, To afford them the best Help, Relief and Succour, we are able, both in their inward and outward Afflictions. Obs. 3. The Suddeness and Certainty of the Cure; they touched him and were made whole. The Healing Vercue lay not in their Fingers, but in their Faith; or rather in Christ, whom their Faith Apprehended.   

CHAP. VII.  
1 THen came together unto him the Pharisees, and certain of the Scribes which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled (that is to say, with unwashen) hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the Elders. 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. Then the Pharisees and Scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you, hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit, in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men; as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the Commandment of God, that ye may keep your own tradition. 10 For Moses said, honour thy father and thy mother: and whoso curseth father or mother, let him die the death. 11. But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me, shall be free. 12 And ye suffer him no more to do aught for his father, or his mother: 13 Making the word of God of none effect, through your tradition, which ye have delivered: and many such like things ye do.  
The former part of this Chapter acquaints us with a Conference or Disputation which our Saviour had with the Pharisees about their Superstitious Observation of the Jewish Traditions. These Traditions were such Rites and Customs as were delivered to them by the Elders and Rulers of the Jewish Church in former times, which Traditions they Valued and Regarded mere than the express Commandments of God. Learn thence, That Superstitious Men are always more Fond of, and Zealous for the Traditions of Men in Divine Worship, than of the express and positive Commands of God. Secondly, That it is the manner of such Persons to Tie others to their own Practice and Example, in matters of Religious Worship; and to Censure and Condemn all those who do not conform to them in the smallest matters. The Pharisees here Censure the Disciples for eating with unwashed Hands, because it was their Custom to wash when they did eat; yet did not Christ or his Disciples refuse to wash before Meat, as it was a Civil and Decent Custom, but because the Pharisees made it a Religious Rite: Teaching us, that what is in itself indifferent, and may without offence be done as a Civil Custom, aught to be Discountenanced and Opposed when required of us as an Act of Religion. The Jews fearing lest they should touch any Person or Thing that was unclean, and so be Defiled unawares, did use frequent washings, as of Cups, Pots, Vessels, Tables, Beds, or Couches which they lay upon when they eat. Thus Pharisaical Hypocrisy puts God off with outward Cleansing, instead of inward Purity; regarding more the outward Cleanness of the Hand, than the inward Purity of the Heart. This was the Accusation of the Pharisees, to which our Saviour Replies by way of Recrimination, that if his Disciples did not observe the Tradition of the Elders, They (the Pharisees) did reject and make void the Commandment of God, and did Worship him in vain, Teaching for Doctrines the Commandments of Men. Learn hence, That all Service and Worship which is offered to God, according to Man's Will and Ordinances, and not according to the Rule of God's own Word, is Vain and Unprofitable: Divine Institution is the only pure Rule of Religious Worship, as to the Substance of it; here what God doth not Command he forbids. Observe next, the Instance which our Saviour produces of the Pharisees Violating an express Command of God, and preferring their own Traditions before it: He instances in the Fifth Commandment, which requires Children to Relieve their Parents in their Necessities. Now though the Pharisees did not deny this in plain Terms, yet they made an exception from it, which if Children pleased, might render it vain, void, and useless. For the Pharisees Taught, that in case the Child of a Poor Parent that wanted Relief, would give a Gift to the Temple, which Gift they called Corban, that is, a Gift Consecrated to God and Religious Uses, that then the Children of such Poor Parents were discharged from making any farther Provision for their Aged or Impotent Parents: But might reply after this manner, that which thou askest for thy Supply, is given to God, and therefore I cannot Relieve thee. So that Covetous and Graceless Children looked upon it as the most frugal way, once for all, to fine to the Temple, rather than pay the constant Rent of Daily Relief to their Poor Parents. Learn hence, That the Practice of Moral Duties is required before, and is more acceptable to Almighty God, than the most Solemn Acts and Exercises of Instituted Worship whatsoever. I will have Mercy, says God, rather than Sacrifice, and to do Justice and Judgement, is more acceptable to the Lord than Sacrifice. Secondly, That no Duty, Gift or Offering to God is accepted, where the Duty of Charity is neglected; it is much more acceptable to God to refresh the Bowels of his Saints, who are the Living Temples of the Holy Ghost, than to Adorn Material Temples with Gold and Silver. Corban, is a Syriack Word, signifying a Gift given to God, The Pharisees applied these Gifts to the Use and Service of the Temple; possibly, to Repair, Beautify and Adorn it; which had not been amiss, if they had not taught, that such Gifts to the Temple did discharge Children from the Duty of Charity to their Natural Parents. These Things ought they to have done, in the first place, and not to leave the other undone.  
14 And when he had called all the people unto him, he said unto them, Harken unto me every one of you, and understand. 15 There is nothing from without a man, that entering into him, can defile him: but the things which come out of him, those are they that defile the man. 16 If any Man have ears to hear, let him hear. 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. 18. And he saith unto them, Are ye so without understanding also? do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him, 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 21 For, from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the Man.  
Our Blessed Saviour leaving the Pharisees with some dislike, applies himself to the Multitude; and instructs them in a very necessary and useful Doctrine Touching the true Original Cause of all Spiritual Pollution and Uncleanness: Namely, The Filthiness and Impurity of Man's Heart and Nature. And that it is not the Meat eaten with the Mouth, but the Wickedness of the Heart vented by the Mouth, which Pollutes a Person in God's Account. The Heart and Soul of Man alone is capable of Sinful Defilement. Nothing can Defile a Person in God's Account, but that which defileth the inward Man. Learn hence, 1. That the Heart of Man is the Sink and Seed-plot of all Sin, the Source and Fountain of all Pollution. 2. That all the Impiety of the Life proceeds from the Impurity and Filthiness of the Heart. men's Lives would not be so bad if their Hearts were not worse. These Disciples desiring the Interpretation of the foregoing parable, our Saviour gives it them; but withal expostulates with them for not understanding a matter so obvious and plain, Are ye yet without Understanding? As if he had said, have you sat thus long under my Ministerial Teaching, and enjoyed the Benefit of my Conversation, and yet are no further Proficients in Knowledge? Plainly intimating that Christ expects a Proficiency in Knowledge from us, proportionable to the Opportunities and Means of Knowledge enjoyed by us. Having given them this Rebuke, he next acquaints them with the sense and meaning of the Parable; namely, That it is out of a Wicked and Sinful Heart that all Sin and Wickedness doth proceed. Though the Occasions of Sin are from without, yet the Source and Original of it is from within. The Heart of Man is as a Cage full of Unclean Birds; Hence proceed Evil Thoughts, either against God or our Neighbours. Adulteries, or all the Sins of the Flesh. Murders, that is, all Cruelty and hard Dealing towards others. An Evil Eye, That is, an Envious Spirit which frets and grieves at the Happiness of others, called an Evil Eye, because Envy doth much show and manifest itself in the outward Countenance, and especially by the Eyes. From the whole, Note, That the best way to hinder the progress of Sin in the Life, is to mortify it in the Heart, to Crucify all inordinate Motions, Lusts and Corruptions in their root; for the Heart is the first Seat and Subject of Sin, from whence it flows forth into the Life and Conversation.  
24 And from thence he arose and went into the borders of Tyre and Sydon, and entered into an house, and would have no man know it; but he could not be hid. 25 For a certain woman whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26 (The woman was a Greek, a Syrophenician, by nation) and she besought him that he would cast forth the devil out of her Daughter. 27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord, yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, for this saying go thy way, the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.  
All along in the History of our Saviour's Life, we are to take notice how he went about from place to place doing good; being now come into the Borders of Tyre and Sidon, he finds a poor Woman of the Race of the Canaanites, who becomes first an humble Supplicant, and then a Bold Beggar on the behalf of her Possessed Daughter. Where Obs. 1. That though all Israel could not example the Faith of this Canaanite, yet was her Daughter Tormented with the Devil. Learn thence, That neither truth of Faith, nor strength of Faith, can secure against Satan's inward Temptations or outward Vexations; and consequently the worst of Bodily Afflictions are no sufficient proof of Divine Displeasure. Obs. 2. The Daughter did not come to Christ for herself, but the Mother for her. Perhaps the Child was not so sensible of its own Misery, but the Mother feels both the Child's sorrow and her own. True Goodness teaches us to appropriate the Afflictions of others to ourselves, causing us to bear their Griefs, and to Sympathise with them in their Sorrows Obs. 3. The seeming Severity of Christ to this poor W●man; he calls her not a Woman, but a Dog, and, as it were, Spurns her from the Table. Did ever so Severe a Word drop from those mild Lips? What shall we say? Is the Lamb of God turned Lion, that a Woman in Distress imploring Pity, should be thus rated out of Christ's Presence? But hence we Learn, How Christ puts the strongest Faith of his own Children upon the severest Trial. This Trial had never been so sharp if her Faith had not been so strong: Usually where God gives much Grace, he tries Grace much. Obser. 4. The Humble Carriage of this Holy Woman; her Humility grants all, her Patience overcomes all, she meekly desires to possess the Dog's place; not to crowd to the Table, but to creep under it, and to partake of the Crumbs of Mercy that fall from thence. Indeed she shown one of the best qualities of the Dog, in keeping her hold where she had once fastened, not letting go, nor giving over until she had gotten what she desired. But nothing is so pleasing to Christ as to see his People follow him, with Faith and Importunity, when he seems to withdraw himself from them.  
31 And again departing from the coasts of Tyre and Sydon, he came unto the sea of Galilee, thorough the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech: and they beseech him to put his hands upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue, 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, be opened. 35 And straightway his ears were opened, and the string of his Tongue was loosed, and he spoke plain. 36 And he charged them that they should tell no Man: but the more he charged them, so much the more a great deal they published it. 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.  
See here (1.) The bitter Fruits and sad Effects of Sin, which has brought Deafness, Dumbness, and Blindness, upon the Humane Nature. As Death, so all Diseases entered into the World by Sin. Sin first brought Infirmities and Mortality into our Natures; and the Wages of Sin are Diseases and Death. Observe, (2.) That the Blessing of Bodily Health and Healing is from Christ, who by his Divine Power, as he was God, miraculously and immediately healed them that were brought unto him. Obser. (3.) The Actions and Gestures which our Saviour used in healing this Deaf Person. He put his Fingers into his Ears, he spit and touched his Tongue. Not that these were Means or Natural Causes effecting the Cure, for there was no healing Virtue in the Spittle; but only outward Signs, Testimonies, and Pledges of Christ's Divine Power, and Gracious Readiness to cure the Person in Distress. Obser. (4.) How Christ withdrew the Person from the Multitude, whom he was about to help and heal. Teaching us in all our Good Works to avoid all Show and Appearance of Ostentation and Vainglory: To set God's Glory before our Eyes, and not seek our own Praise. Observe, (5.) The Effect which this Miracle had upon the Multitude; it occasioned their Astonishment and Applause, They were astonished, and said, He hath done all things well. It becomes us both to take Notice of the wonderful Works of God, and also to magnify and extol the Author of them. This is one way of glorifying our Creator.   

CHAP. VIII.  
1 IN those days the Multitude being very great, and having nothing to eat, Jesus called his Disciples unto him, and said unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own Houses, they will faint by the way: for divers of them came from far. 4 And his Disciples answered him, From whence can a man satisfy these men with bread in the wilderness? 5 And he asked them, How many loaves have ye? and they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and broke, and gave to his Disciples to set before them: and they did set them before the People. 7 And they had a few small fishes, and he blessed, and commanded to set them also before them. 8 So they did eat and were filled: and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand, and he sent them away.  
This Chapter gins with the Relation of a famous Miracle wrought by our Saviour, Namely, His feeding of Four Thousand Persons with Seven Loaves and a few Fishes. And here we have observable, First, The tender Care which Christ took of the Bodies of Men, to provide all Necessaries for their Support and Comfort. He giveth us Richly all things to enjoy. The great Housekeeper of the World openeth his Hand and filleth all things living with Plenteousness. How careful was our Saviour here, that the Bodies of poor Creatures might not faint, nor be over weak and weary by the way? therefore he would not dismiss them without Refreshment. Obs. (2.) The Original Source and Spring from whence this Care that Christ had of the Multitude, did proceed and flow. Namely, from that Sympathising Pity and Tender Compassion which the merciful Heart of Christ did bear towards Persons in Distress and Misery. Learn thence, That the Tender Pity and Compassion of Christ is not the Spring and Fountain of Spiritual Mercies only, but of Temporal Blessings also. I have Compassion on the Multitude, who have nothing to eat. Obs. (3.) How the Disciples, not seeing any outward visible Means for the People's Support, conclude it impossible for so many to be satisfied with the little Supply they had; Namely, Seven Loaves and a few small Fishes. Learn thence, That a weak Faith soon grows Thoughtful, and sometimes Distrustful at the Sight of Difficulties. Whence (say the Disciples) can these Men be satisfied with Bread? Not considering that the Power of God in Blessing our Food, is far above the Means of Food. It is as easy for him to sustain and nourish us with a little, as with much. Man liveth not by Bread, but by the Blessing of God upon the Bread he eats. Obs. (4.) That although Christ could have fed these Four Thousand without the Loaves; yet he takes and makes use of them, seeing they might be had. Learn thence, That Christ did not neglect his own appointed ordinary Means; nor do any thing in an extraordinary way, farther than was absolutely necessary. Christ was above Means, and could work without them, and when they failed, did so. But when the Means were at hand he made use of them himself, to teach us never to expect That in a way of Miracle, which may be come at in a way of Means. Obs. (5.) From our Lord's Example, That Religious Custom of begging a Blessing upon our Food before we set down to it, and of Receiving the good Creatures of God with Thanksgiving. How unworthy is he of the Crumbs that fall from his own Table, who with the Swine looks not up unto, and takes no thankful Notice of, the Hand that feeds him? Obs. (6.) The Certainty and Greatness of the Miracle: They did all eat and were filled. They did all eat, not a Crust of Bread, or a bit of Fish, but to Satiety and Fullness. All that were hungry did eat, and all that did eat were satisfied. And yet Seven Baskets remain, more is left than was at first set on. 'Tis hard to say which was the greatest Miracle, the miraculous Eating, or miraculous Leaving. If we consider what they eat, we may wonder that they left any thing; if what they left, that they eat any thing. Obs. Lastly, Our Lord's Command to gather up the Fragments Teaches us, That we make no waste of the good Creatures of God. The Fragments of Fish-Bones and broken Bread must be gathered up: The Liberal Housekeeper of the World will not allow the Loss of his Orts. Frugality is a commendable Duty. God hath made us Stewards, but not absolute Lords of his Blessing. We must be accountable to him for all the Instances of his Bounty received from him.  
10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from Heaven, tempting him. 12 And he sighed deeply in his spirit, and said, Why doth this generation seek after a sign? Verily I say unto you, There shall be no sign given unto this generation. 13 And he left them, and departed to the other side.  
Obs. Here (1.) The unreasonable Practice of the wicked Pharisees, in ask a Sign of Christ; that is, some new and extraordinary Miracle to be wrought by him, to demonstrate him to be the true and promised Messiah: But had not our Saviour shown them Signs enough already? What were all the Miracles daily wrought before their Eyes, but convincing Signs of his Divine Power? But Infidelity mixed with Obstinacy is never satisfied. Obj. (2.) Our Saviour's Carriage towards these obstinate Pharisees, who persisted in their Unbelief. He sighed deeply in his Spirit, and mourned for the Hardness of their Heart. Learn thence, That to grieve and mourn for the Sins of others, to be affected with them, and deeply afflicted for them, is a gracious and Christ-like Temper. It is not sufficient to make an outward show of grieving for others Sins, but we ought to lay them to Heart, and to be inwardly afflicted for them. Jesus sighed deeply in his Spirit. Obs. (3.) A sharp Reproof given by our Saviour to them, at the same time that our Saviour did inwardly grieve for the Pharisees Wickedness, he did openly reprove them for it. It is not sufficient that we mourn for the Sins of others, but we must prudently reprove them, as Occasion is offered, and our Calling requireth. Obs. (4.) The Sin which the Pharisees are reproved for; namely, for seeking after a Sign. That is, for demanding new Miracles, after he had wrought so many before their Eyes, to prove the Divinity of his Person. Learn thence, That it is a Sin for any to require new Signs and Miracles for the Confirmation of That Doctrine which has been already sufficiently confirmed by Miracles. Yea, an heinous Sin, which deserveth a sharp Reproof and Censure. Observe Lastly, Our Saviour's peremptory Denial of the Pharisees presumptuous Request: There shall be no Sign given to this Generation. That is, no such Sign or Miracles as they desire and would have. No Sign or Miracle shall be wrought at their Motion and Suit: although after this, Christ of his own Accord, and at his own Pleasure, wrought many Miracles before their Eyes. Such as wilfully harden themselves against the Light of their own Consciences, are righteously delivered up to Hardness of Heart, and final Impenitency. These Hypocritical Pharisees shut their Eyes against the most convictive Evidence; and they are given up to their own Obstinacy: Our Saviour left them and departed.  
14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them. Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your hearts yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not yet remember? 19 When I broke the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven amongst four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that you do not understand?  
Observe here (1.) How dull the Disciples of Christ were under Christ's own Teaching, and how apt to put a carnal Sense upon his Words. They apprehended he had spoke unto them of the Leaven of Bread, what he intended of the Leaven of the Pharisees Doctrine. Obs. (2.) The Rebuke our Saviour gives his Disciples for not understanding the Sense and Signification of what he spoke. Christ is much offended with his own People, when he discerns Blindness and Ignorance in them after more than ordinary means of Knowledge enjoyed by them: How is it that ye do not yet understand? Obs. (3.) The Metaphor by which Christ sets forth the corrupt Doctrines of the Pharisees and Herodians. He compares it to Leaven. Partly for its Sourness; and partly for its Diffusiveness. Now the Leaven of Herod, or the Herodians, is supposed to be This: That because Herod was a Jew born, and made King of the Jews, and lived at the time when the Messiah was expected, there were those that maintained the Opinion that he was the promised Messiah: which Opinion Christ compares to Leaven, because as that diffuseth itself into the whole Mass or Lump of Bread with which it is mixed: So false Doctrine was not only evil and corrupt in itself, but apt to spread its Contagion farther and farther, to the infecting of others with it. Learn thence, That Error is as damnable as Vice, and Persons erroneous in Judgement to be avoided, as well as those that are wicked in Conversation: and he that has a due Care of his Soul's Salvation, will be as much afraid of erroneous Principles, as he is of debauched Practices. Obs. (4.) Our Saviour does not command his Disciples to separate from Communion with the Pharisees, and oblige them not to hear their Doctrine; but only to beware of their Errors, which they mix with their Doctrine. We may and aught to hold Communion with a Church, though erroneous in Judgement, if not fundamentally erroneous. For Separation from a Church is not justifiable upon any other Grounds than that which makes a Separation betwixt God and that Church, which is either Apostasy into gross Idolatry, or in point of Doctrine into damnable Heresy. Obs. (5.) The Fault observed by our Saviour in his Disciples hardness of Heart, Have ye your Hearts yet hardened? There may be, and oft times is, some degree of Hardness of Heart in sincere Christians: but this is not a total Hardness, but in some degree only: and it is lamented, and humbled, or not indulged and delighted in. As Christ is grieved for the Hardness of his People's Hearts, so are they grieved also: it is both bitter and burdensome to them.  
22 And he cometh to Bethsaida, and they bring a blind man to him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any man in the town.  
Here we have recorded a special Miracle wrought by our Saviour at Bethsaida, in curing a blind Man brought unto him. Where Observe, (1.) What evident Proof the Pharisees had of Christ's Divine Power and Godhead: He had before caused the Deaf to hear, the Dumb to speak, the Lame to walk; now he makes the Blind to see. Yet did the Pharisees obstinately resist all Means of their Conviction, and continued in their Opposition to Truth, to their inevitable and unutterable Condemnation. Obs. (2.) The wonderful Humility, the great Condescension of Jesus Christ towards this Blindman: He took him by the Hand and led him, himself. A great Evidence of his Condescending Humility, and of his Goodness and Mercy; showing how ready and willing he was to help and heal him; see here a singular Pattern of Humility and condescending Grace and Mercy in our dear Redeemer, in that he vouchsafed with his own hands to take and lead a poor Blind Man through the Streets of Bethsaida, in the sight of all the People. Let us learn of him who was thus meek and lowly in heart. Obs. (3.) Our Lord leads the Blind Man out of the Town before he heals him; not in the Town where all the People might take notice of it. Thereby teaching us to avoid all show of Ambition, all Appearance of Vainglory in what we do. Even as Christ sought not his own Glory, but the Glory of him that sent him. Obs. (4.) The manner of the Cure wrought upon this Blind Man; it was gradual and by degrees, not instantaneous and at once; he had first a dark, dim, and obscure Sight, afterwards a clear and a perfect Sight. Christ thereby gave Evidence of his Absolute and Omnipotent Power, that he was not tied to any particular Means, or Manner, or Order of Working; but wrought his Miracles variously, as he saw to be most fit for the Glory of God, and the Benefit of his People. Observe Lastly, The Charge given by our Saviour not to publish this Miracle in the Town of Bethsaida; a Place where Christ had so often preached, and wrought so many Miracles. But the Inhabitants had obstinately and contemptuously undervalved and despised both his Doctrine and Miracles; therefore we read, Mat. 11.21. that our Saviour denounced a Woe against Bethsaida, assuring her, that it would be more tolerable for Tyre and Sidon, than for her. The higher a People rise under the Means, the lower they fall, if they miscarry. Such a People as have been nearest to Conversion, being not converted, shall have the greatest Condemnation when they are judged.  
27 And Jesus went out, and his disciples into the towns of Caesarea Philippi, and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias: and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spoke that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about, and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.  
These Verses relate to us a Conference which our Saviour had with his Disciples, touching their own and others Opininion of his Person. Where Observe (1.) The Place where Christ and his Disciples did confer; it was in the way as they walked together. Teaching us our Duty to take all Occasions and Opportunities for Holy Conference, for good Discourse touching Spiritual Things, when in the House, when in the Field, when travailing in the way, Mal. 3.16. Then they that feared the Lord spoke often to one another. Obs. (2.) The Conference itself: Whom do Men say that I am? That is, What do the common People think and speak of me? not as if Christ were ignorant what Men said of him, or did vaingloriously inquire after the Opinion of the Multitude concerning him; but with an Intention more firmly to settle and establish his Disciples in the Belief of his being the true and promised Messiah. The Disciples tell him, That some said, He was John the Baptist, others Elyas, others one of the Prophets. It is no new thing it seems to find Diversity of Judgements and Opinions concerning Christ and the Affairs of his Kingdom. When our Saviour was amongst Men who daily conversed with him, yet was there then a great diversity of Opinions concerning him. Obs. (3.) How St. Peter, as the Mouth of all the Apostles, and in their Name makes a full and open Confession of Christ, acknowledging him to be the true and promised Messiah, Peter said, Thou art the Christ. Whence Note, That the Veil of Christ's Humane Nature did not keep the Eye of his Disciples Faith from seeing him to be truly and really God. (2.) That Jesus the Son of the Virgin Mary was the Christ, the true Messiah, or the Person ordained by God to be the Mediator betwixt God and Man; the Redeemer and Saviour of Mankind: Thou art the Christ. Obs. (4.) The Charge and special Injunction given by our Saviour to tell no man of him; that is, not commonly and openly to declare that he was the Son of God and the true Messiah: Because he was now in his State of Humiliation, and the Glory of his Divinity was to be concealed till his Resurrection. Christ had his own fit Times and proper Seasons, in which he revealed the great Mysteries of his Kingdom to the World. Obs. (5.) The great Wisdom of our Saviour in acquainting his Disciples with the near Approach of his Death and Passion: thereby to prevent that Scandal and Offence which otherwise they might have taken at his Sufferings: the better to fit and prepare them to bear that great Trial, and to correct the Error which they had entertained touching an Earthly Kingdom of Christ: that the Messiah was to be a temporal Prince. Obs. (6. St. Peter's Carriage towards Christ upon this Occasion. He took him aside and began to blame him for affirming that he must die. Oh how ready is Flesh and Blood to oppose all that tends to Suffering. What need have we to be fortified against the Temptations of our Friends, as well as of Enemies. Satan sometimes makes use of good Men as his Instruments to do his Work by, when they little suspect it. Little did Peter think, that Satan now set him on work to hinder the Redemption of Mankind, by dissuading Christ from dying. Obs. (7.) With what Indignation Christ rejects Peter's Admonition: Get thee behind me Satan. Christ heard Satan speaking in Peter: 'Twas 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, we Learn, That no respect to men's Persons, or regard to their Piety, must cause us to flatter them in their Sins; or move us to speak favourably of their Sins. As well as our Saviour loved Peter, he rebukes him severely. Oh Lord! so intent was thy Heart upon the great work of our Redemption, that thou couldst not bear the least Word that should obstruct thee in it, or divert thee from it.  
34 And when he had called the people unto him, with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross and follow me. 35 For whosoever will save his life, shall lose it; but whosoever shall lose his life for my sake and the gospels, the same shall save it.  
Observe here (1.) How our Blessed Saviour recommends his Religion to every one's Election and choice, not attempting by Force and Violence to compel any Person to the embracing of it. If any Man will come after me, that is, If any Man chooses and resolves to be a Christian. Obs. (2.) Our Saviour's Terms propounded; namely, Self-denial, Gospel-suffering, and Gospel-service. (1.) Self-denial, Let him deny himself. By which we are not to understand, either the denying of our Senses in Matters of Faith, or the renouncing our Reason in the Matters of Religion: But a Willingness to part with all our Earthly Comforts and Temporal Enjoyments for the sake of Christ, when called thereunto. (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, That not the making of the Cross, but the patiented bearing of it, when God has made it and laid it upon our Shoulders, is the Duty enjoined: Let him take up his Cross. (3.) Gospel-service; Let him follow me, says Christ. That is, Obey my Commands, and imitate my Example. He must set my Life and Doctrine continually before him; and be daily correcting and reforming of his Life by that Rule and Pattern. Obs. (3.) The Reasons urged by our Saviour to induce Men to a willingness to lay down their Lives for the sake of Christ and his Holy Religion; He that will save his Life shall lose it; and he that is willing to lose his Life for the Gospel's sake, the same shall find it. Intimating to us, (1.) That the Love of this Temporal Life is a great Temptation to Men to deny Christ, and to renounce his Holy Religion. And (2.) That the surest way to attain Eternal Life is cheerfully to lay down our Temporal Life, when the Glory of Christ, and the Honour of Religion requires it at our hand.  
36 For what shall it profit a man to gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul?  
Our Saviour had shown in the former Verses the great Danger of seeking to save our Temporal Life, by exposing to hazard our Eternal Life. This he confirms in the Words before us by a double Argument: the first drawn from the Excellency of Eternal Life, or the Life of the Soul The second drawn from the Irrecoverableness of this Loss; or the Impossibility of Redeeming the Loss of the Soul by any way or means whatsoever. What shall a Man give in exchange for his Soul? Learn (1.) That Almighty God has entrusted 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 inconceivable, incompensable, and irrecoverable Loss.  
38 Whosoever therefore shall be ashamed of me, and of my words in this adulterous and sinful generation; of him also shall the son of man be ashamed, when he cometh in the glory of his father with his holy angels.  
That is, whosoever shall deny, or disown me, either in my Person, my Gospel, or my Members, for any Fear or Favour of Man, he shall with shame be disowned and eternally rejected by me at the great Day. There are Two Passions that make Persons disown Christ and Religion in the Day of Temptation; Namely, Fear and Shame. Many good Men have been overcome by the former, as St. Peter and others; but we find not any good Man in Scripture guilty of the latter; Namely, that denied Christ out of Shame. This argues a rotten, unsound, and corrupt Heart. If any Man thinks it beneath his Honour, and Quality to own the opposed Truths and despised Members of Jesus Christ, he will think it much more beneath him, his Honour and Dignity, to own them at the great Day. Learn hence, That it is not sufficient that we own Christ by believing in him, but we must honour him by an outward professing of him also. Secondly, That such as are ashamed of Christ's Doctrine or Members, are ashamed of Christ himself. Thirdly, That such as either for Fear dare not, or for Shame will not own the Doctrine of Christ, or the Members of Christ now, shall find Christ ashamed to own and confess them at the Great Day. Whosoever is ashamed of me and of my Words, in this adulterous and wicked Generation; of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father with his Holy Angels.   

CHAP. IX.  
1 AND he said unto them, verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with Power.  
There is a threefold Sense and interpretation given of these Words by Expositors: (1.) Some refer the Words to the Times of the Gospel after Christ's Resurrection and Ascension; when the Gospel was spread and propagated far and near, and the Kingdom of God came with Power. Learn thence, That where the Gospel is powerfully preached and cheerfully obeyed, there Christ cometh most gloriously in his Kingdom. (2.) Others understand these Words of Christ's coming and exercising his Kingly Power in the Destruction of Jerusalem; which some of the Apostles then standing by lived to see. (3.) Others (as most agreeable to the Context) understand the Words as relating to our Saviour's Transfiguration: as if he had said, Some of you, meaning Peter, James and John, shall shortly see me upon Mount Tabor, in such Splendour and Glory, as shall be a Praeludium, a Shadow and Representation of that Glory which I shall appear in when I come to Judge the World at the Great Day. And whereas our Saviour says not, there be some standing here, which shall not die, but which shall not taste of Death. This implies Two Things; (1.) That after they had seen this Transfiguration they must taste of Death as well as others. (2.) That they should but taste of it, and no more. From whence Learn, (1.) That the faithful Servants and Disciples of Christ must at length, in God's appointed Time, taste and have experience of Death as well as others. (2.) That although they must taste, yet they shall but taste of Death; they shall not drink off the Dregs of that bitter Cup; though they fall by the hand of Death, yet shall they not be overcome by it; but in the very Fall get Victory over it.  
2 And after six days, Jesus taketh with him Peter, James, and John; and leadeth them up into a high mountain apart by themselves: and he was transfigured before them.  
Here we have the History of our Saviour's Transfiguration, when he laid as it were the Garments of our frail Humanity aside for a little time, assuming to himself the Robes of Majesty and Glory, to demonstrate and testify the Truth of his Divinity; for this Divine Glory was an Evidence of his Divine Nature; and also an Emblem of that Glory which he and his Disciples, all his faithful Servants and Followers shall enjoy together in Heaven.  
3 And his Raiment became shining, exceeding white as snow: so as no Fuller on Earth can white them. 4 And there appeared unto them Elias, with Moses, and they were talking with Jesus. 5 And Peter answered and said unto Jesus, Master, it is good for us to be here: let us make three tabernacles, one for thee, one for Moses, and one for Elias. 6 For he witted not what to say; for they were fore afraid. 7 And there was a cloud that overshadowed them, and a voice came out of the cloud, saying, This is my Beloved Son; hear ye him. 8 And suddenly when they had looked round about, they saw no man any more, save Jesus only with themselves.  
Observe here, First, That to confirm the Disciples Faith in the Truth of Christ's Divine Nature, he was pleased to suffer the Rays of his Divinity to dart forth before their Eyes, so far as they were able to bear it. His Face shined with a pleasing Brightness, and his Raiment with such a glorious Lustre, as did at once both delight and dazzle the Eyes of the Disciples. Obs. (2.) The Choice which our Saviour makes of the Witnesses of this his glorious Transfiguration; his Three Disciples, Peter, James, and John: But why Disciples? Why Three Disciples? Why these Three? (1.) Why Disciples? Because this Transfiguration was a Type and Shadow of the Glory of Heaven: Christ vouchsafes therefore the Earnest and First-Fruits of that Glory only to Saints, upon whom he intended to bestow the full Harvest in due time. (2.) Why Three Disciples? Because Three were sufficient to witness the Truth and Reality of this Miracle. Judas was unworthy of this Favour; yet lest he should murmur or be discontented, others are left out as well as he. But (3.) Why these Three, rather than others? Probably, (1.) Because these Three were more eminent for Grace, Zeal, and Love towards Christ. Now the most eminent manifestations of Glory are made to those that are most excelling in Grace. (2.) These Three Disciples were Witnesses of Christ's Agony and Passion; to prepare them for which, they are here made Witnesses of his Transfiguration. This glorious Vision upon Mount Tabor fitted them to abide the Terror of Mount Calvary. Obs. (3.) The glorious Attendants upon our Saviour at his Transfiguration. They were Two, Two Men, and those Two Men Moses and Elias. This being but a Glimpse of Christ's Glory, not a full Manifestation of it, only Two of the glorified Saints attend at it. These Two Attendants are not Two Angels, but Two Men; because Men were more nearly concerned than Angels, in what was done. But why Moses and Elias rather than other Men? (1.) Because Moses was the Giver of the Law; and Elias was the Chief of the Prophets. Now both these attending upon Christ, did show the Consent of the Law and the Prophets with Christ, and their Accomplishment and fulfilling in him. (2.) Because these Two were the most laborious Servants of Christ; both adventured their Lives in God's Cause, and therefore are highly honoured by him. For, Those that honour him, he will honour. Obs. (4.) The Carriage and Demeanour of the Disciples upon this great Occasion. (1.) They Supplicate Jesus, not Moses and Elias; they make no suit to them, but to Christ only, Master, it is good being here. Oh! what a ravishing Comfort and Satisfaction is the Communion and Fellowship of the Saints! but the Presence of Christ amongst them renders their Joys transporting. (2.) They proffer their Service to farther the continuance of what they did enjoy: Let us make Three Tabernacles; Saints will stick at no Pains or Cost, for the Enjoyment of Christ's Presence, and his People's Company. Learn hence, That a Glimpse of Heaven's Glory is sufficient to wrap a Soul into Ecstasy, and to make it out of Love with worldly Company. (2.) That we are apt to desire more of Heaven upon Earth than God will allow. We would have the Heavenly Glory come down to us, But are unwilling by Death to go up to That. Obs. (5.) How a Cloud was put before the Disciples Eyes, when the Divine Glory was manifested to them: partly to allay the Lustre and Resplendency of that Glory which they were swallowed up with. The Glory of Heaven is insupportable in this sinful State; we cannot bear it unveiled. And partly to hinder their farther prying and looking into that Glory. We must be content to behold God through a Cloud darkly here, e'er long we shall see him Face to Face. Obs. (6.) The Testimony given out of the Cloud by God the Father, concerning Jesus Christ his Son: This is my beloved Son, hear him. Where Note, (1.) The Dignity of his Person; he is my Son. for nature coessential and for time coeternal with his Father. (2.) The Endearedness of his Relation he is my Beloved Son: because of his conformity unto me and compliance with me, likeness is the cause of Love, and an union and harmony of wills causes a mutual endearing of Affections. (3.) The Authority of his Doctrine, hear ye him: not Moses and Elias: who were Servants: but Christ my Son whom I have commissioned to be the great Prophet and Teacher of my Church: Therefore Adore him as my Son: Believe in him as your Saviour, and hear him as your Lawgiver. The Obedient ear honours Christ more, then either the gazing Eye: the Adoring Knee, or the Applauding Tongue.  
9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen: till the Son of man was risen from the Dead. 10 And they kept that saying with themselves, questioning what the rising from the dead should mean? 11 And they asked him saying, why say the Scribes that Elias must first come? 12 And he Answered and told them, Elias verily cometh first and Restoreth all things, and how it is written of the Son of man, that he must Suffer many things and be set at naught. 13 But I say unto you, that Elias is indeed come, and they have done unto him, whatsoever they listed, as it is written of him.  
Obs. here. (1.) The strict Injunction given by Christ to his Disciples, not to publish or proclaim this glorious Vision, at his Transfiguration, till after his Resurrection: because being now in a state of Humiliation, he would have his Divine Majesty and Glory, veiled and concealed. Learn hence, that the Divine Glory of Christ's person, as God, was not to be manifested suddenly and all at once: but gradually and by steps. First more obscurely by his Miracles, by the forced Acknowledgements of Devils, by the free Confession of his Disciples, and by the glorious Vision of his Transfiguration; but the more clear and full, the more public and open manifestation of his divine Glory was at the time of his Resurrection and Ascension. Obs. (2.) The Disciples obedience to Christ's Injunction, touching the concealing of his Transfiguration till after his Resurrection, they kept that saying with themselves, questioning one with another, what the rising from the dead should mean: not that they questioned the Resurrection in general, but Christ's Resurrection only in particular, because his Resurrection did suppose his death, and they could not conceive how the Messiah whom they erroneously Supposed must be a temporal Prince, should suffer death at the hands of men, Obs. (3.) The Question which the Disciples put to Christ, how the Observation of the Jewish Doctors holds good, namely that Elias must come before the Messiah come: we see the Messiah, but no Elias. Our Saviour answers, That Elias was come already, not Elias in person, but one in the Spirit and Power of Elias; to wit, John the Baptist, who was prophesied of under the name of Elias; there being a great Resemblance between the Elias, of the Old Testament, and of the new, viz. John the Baptist, they were both Men of a mighty Zeal, for God and Religion, they were both undaunted, reprovers of the faults of Princes, and they were both implacably hated and persecuted for the same. Thence learn, that hatred and persecution, even unto Death, has often been the lot and portion of such Persons who have had the courage and Zeal, to reprove the faults of Princes. Elias is indeed come, and they have done unto him, whatsoever they Listed.  
14 And when he came to his Disciples, he saw a great Multitude about them, and the Scribes questioning with them. 15 And straightway all the people when they beheld him, were greatly amazed and running to him, saluted him. 16 And he asked the Scribes, what question ye with them. 17 And one of the multitude answered and said, Master: I have brought unto thee my son, which hath a dumb spirit. 18 And wheresoever he taketh him, he teareth him, and he some, and gnasheth with his Teeth, and pineth away: and I spoke to thy Disciples, that they should cast him out, and they could not. 19 He answered him, and saith: O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20 And they brought him unto him; and when he saw him, straightway the spirit tore him, and he fell on the ground, and wallowed foaming 21 And he asked his Father, How long is it ago, since that came unto him? And he said, of a child. 22 And ofttimes it hath cast him into the fire, and into the waters to destroy him: but if thou canst do any thing, have compassion on us, and help us 23 Jesus saith unto him, if thou canst believe, all things are possible to him, that believeth. 24 And straightway the Father of the child cried out, with tears, and said, Lord, I believe, help thou my unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul Spirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him. 26 And the Spirit cried, and rend him sore, and came out of him, and he was as one dead, insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up, and he arose. 28 And when he was come into the house, his Disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.  
Observe here. (1.) The person brought to Christ, for help and healing, one Bodily possessed by Satan, who had made him deaf and dumb from his childhood; and ofttimes cast him into the Fire and Water, but rather to torment then to dispatch him: Oh how does Satan, that malicious Tyrant rejoice in doing hurt to their Bodies, as well as the soul of Mankind. Lord abate his power, since his malice will not be abated? How great is thy goodness in preserving us from the power and malice of evil Spirits, and how watchful is thy Providence over us, to preserve us, when Satan is seeking by all imaginable means and methods, to destroy us. Observe (2.) The Person that represents his sad condition, to our Saviour, his compassionate Father who kneeled down and cried out: need will make a person both humble and eloquent. Every one has a Tongue to speak for himself, happy he that keeps a Tongue for others. Observe (3.) The circumstance of time. Satan had got possession of this person, very young, in his youth, nay, in his childhood: and oh how hard was it to cast him out, after so long possession; the Disciples could not do it with all their power and prayers: and when our Saviour himself by the power of his Godhead did dispossess him, it was with foaming and renting that he left him. Thus when Satan gets possession of Persons hearts in their youth, oh how hard will it be to cast him out, it will put the Soul to great grief, great pain, great sorrow of heart. Satan will endeavour to hold his own, and keep the sinner his slave and vassal: if all the power of Hell can keep him. Lord! convince young persons, that it is easier to keep Satan out, than it is to cast him out of the possession of their hearts. Observe (4.) The Physicians which this distressed Person is brought unto. First, to the Disciples, and then to Jesus. We never apply ourselves importunately to the God of Power, till we despair of the Creatures help. But why could not the Disciples cast him out? Christ tells them because of their unbelief, that is, because of the weakness of their Faith, not the total want of Faith. Whence learn, that secret unbelief may lie hid and undiscerned in the heart, which neither others nor ourselves may take notice of, until some trial doth discover it. Observe (5.) The poor man's humble Request, and Christ's gracious reply. If thou canst do any thing, help me, says the Father; if thou canst believe all things are possible, says our Saviour. Note thence: that the fault is not in Christ, but in ourselves if we receive not that mercy from him which we desire and need, there is no deficiency in Christ's power: the defect lies in our Faith. Hereupon the man cries out with Tears, Lord, I believe help thou my unbelief, if these were tears of Joy for the truth of his Faith, than we gather, that the lowest degree and least measure of Faith is matter of Joy unspeakable to the owner and possessor of it. If these were Tears of Sorrow for the weakness of his Faith, than we may collect, that the Remains of Unbelief in the children of God do cost them many tears: they are the burden and sorrow of gracious Souls. The Father of the child cried out with Tears, Lord, I believe, help my unbelief. Observe, (6.) With what facility and ease our Saviour cast out this stubborn Devil that had so long possessed this poor child, even with a word speaking, how long soever Satan has kept possession of a Soul. Christ can eject and cast them out both easily and speedily, one word of Christ's mouth is sufficient to help us out of all distress both bodily and Spiritual. Yet did our Lord suffer the evil Spirit to rage and rend the child before he went out of him: not from any delight in the poor child's misery, but that the Multitude seeing the Desperateness of the Case, might the more admire the power of Christ in his Deliverance. Observe, (7.) The Sovereign Power and absolute Authority which Christ had even here on Earth, when in his State of Humiliation over the Devil and his Angels: he commands him to go out, and enter no more into the child, and is obeyed. This was a proof and demonstration of the Godhead of our Saviour, that he had power and Authority over Devils, to command and overrule them, to curb and restrain them at his Pleasure. And whereas Christ commands the Devil, not only to come out, but to enter no more into the Person; it implies, that Satan being cast out of his hole, earnestly desires to enter in again, to recover his hold, and to regain his possession; but if Christ says enter no more; Satan shall obey his voice. Observe (8.) The Disciples enquiry into the Reasons why they could not cast this stubborn Devil out. According to the power which he had given them to work Miracles. Christ tells them it was, (1.) Because of their unbelief, by which understand the weakness of their faith, not their total want of Faith. (2.) Because they did not in this extraordinary case, apply themselves to the use of extraordinary means. Namely, prayer and fasting. Learn hence, (1.) That in extraordinary cases, where the Necessities either of Soul or Body do require it, Recourse must be had to the use of extraordinary means, one of which is an importunate Application unto God, by solemn Prayer. Secondly, that fasting and prayer are two special means of Christ's own Appointment, for the enabling of his people Victoriously to overcome Satan and cast him out of ourselves or others. We must set an edge upon our Faith by prayer, and upon our Prayer by fasting.  
30 And they departed thence, and passed through Galilee, and he would not that any man should know it. 31 For he taught his Disciples, and said unto them: The Son of man is delivered into the hands of men, and they shall kill him, and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him.  
Observable it is, how frequently our Saviour forewarned his Disciples of his approaching Sufferings, and as the Time of his suffering, grew near, he did more frequently warn them of it. But all was little enough, to arm them against the scandal of the Cross, and to reconcile their thoughts, to a suffering Condition. The Disciples had taken up the common Opinion: that the Messiah was to be a temporal Prince, and as such to reign here upon Earth, and they knew not how to reconcile this, with his being delivered up into the hands of Men that should kill him. And yet they were afraid to ask him concerning this matter. Now from Christ's frequent forewarning his Disciples of approaching Sufferings we may gather, That we can never hear, either too often, or too much of the Doctrine of the Cross, nor be too frequently instructed in our Duty, to prepare for a Suffering State. As Christ went by his Cross, to his Crown, from a State of Abasement, to a state of Exaltation; so must all his Disciples and followers likewise.  
33 And he came to Capernaum: and being in the house, he asked them, What was it, that ye disputed among yourselves by the way. 34 But they held their peace, for by the way, they had disputed among themselves: who should be the greatest? 35 And he sat down, and called the twelve, and saith unto them: If any man desire to be first, the same shall be last of all, and Servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them. 37 Whosoever shall receive one of such children in my Name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.  
It may justly seem a wonder, that when our blessed Saviour discoursed so frequently with his Disciples, about his sufferings, that they should at the same time, be disputing among themselves, about precedency and preeminency, which of them should be the greatest, the first in Place, and the highest in Dignity and Honour. But from this instance we may learn, That the holiest and best of men, are subject to Pride and Ambition. Prone to covet worldly Dignity and Greatness, ready to catch at the bait of Honour, to affect a precedency before, and a Superiority over others. The Apostles themselves were touched, if not tainted with the Itch of Ambition: To cure which, our Saviour preaches to them the Doctrine of humility, where Observe (1.) Our Lord doth not say, he that is the first, but he that desireth to be first, shall be last of all, and Servant of all, teaching us, that all Persons in general, and Ministers in particular, ought not to seek out places of dignity and preeminency for themselves, but be sought out for them, he that is first in seeking them, usually lest deserves them, and last obtains them, if any man desire to be first, the same shall be last of all. Observe (2.) Our Saviour teaches his Disciples Humility, by the Type and Example of a little child, which he sets before them, as the proper Emblem of humility; showing them that they ought to be as free from Ambition, as a young child, which affects nothing of precedency or Superiority: Such as are of highest Eminency in the Church of Christ, aught to be adorned with humility, and look upon themselves, as lying under the greatest Obligations, to be most eminently useful and serviceable, for the Churches good. Observe (3.) How exceeding dear and precious such persons are to Christ, who resemble little children in true humility and lowliness of mind, assuring the World, that whatsoever Kindness or Respect they show to them, he accounts shown to himself. He that receiveth them, says Christ, receiveth me, so near is the Union, so dear the Relation betwixt Christ and his Members, that whatever good or Evil is done to them, he Reckons it as done unto himself.  
38 And John answered him, saying, Master, we saw one casting out Devils in thy Name, and he followeth not us, and we forbade him, because he followeth not us. 39 But Jesus said, Forbidden him not, for there is no man that shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us, is on our part. 41 For whosoever shall give you a cup of water, to drink in my Name: because ye belong to Christ, Verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these little ones that believe in me. 42 It is better for him, that a millstone were hanged about his neck, and he were cast into the Sea.  
The Evangelist here sets down a conference betwixt our Saviour Christ and St. John his Disciple 〈◊〉 where Obs. (1. St. John's Relation, of a matter of fact to Christ, namely, his forbidding one to cast out Devi●s in Christ's Name, that did not follow Christ as they did, being his professed Disciples, tho' only the Disciples which followed Christ had a commission to work Miracles; yet were there others, (no Enemies to Christ) who in imitation of the Disciples did attempt to do the like; and God was pleased for the honour of his Son, in whose name they cast out Devils, to give them sometimes success. Almighty God may and sometimes doth give success to such Actions and Erterprises as are good in themselves; tho' undertaken by persons that have no lawful call, or warrant from God, to do them. Obs. (2.) The Action of the Disciples, towards this person, we forbade him. This shown (1.) their Ignorance, in supposing that none could be true Disciples, nor work Miracles, but such as followed them, we forbade him, because he followed not us. (2.) their Rashness, in forbidding him of their own heads, before they had consulted Christ about it. (3.) their Envy and Emulation, in that they were grieved and discontented at this person's casting out Devils, because he was not a follower of them. Oh the imperfect Composition of the best of Saints; how much weakness, infirmity, and corruption doth John the beloved Disciple discover. Upon this Occasion, the sin of Envy and Emulation against the gifts of God in others is very natural to men, to good men, yea to the best of men, it is as difficult to look upon other men's Gifts without envy, as to look upon our own without pride. Obs. (3.) Our Saviour's answer and reply, forbidden him not; because our Saviour knew that this enterprise of casting out Devils in his Name, would in some manner and measure redound to the Glory of his Name, altho' he undertook the matter without sufficient warrant from Christ. We ought not to censure and condemn those who do that which is good in itself, tho' they fail in the manner of it, and in the means they use for effecting it. Obs. (4.) What Encouragement our Saviour gives the World to be kind to his friends and followers: he assures them, that even a cup of cold water given for his sake, to such as profess his name, shall not miss of a Reward. Learn thence, That the least office of Love and Respect, of Kindness and Charity shown to any of the Ministers or Members of Jesus Christ for his sake, is resented as done unto himself, and shall be rewarded by himself. Obs. (5.) What an heinous and grievous Sin it is to scandalise or offend any of the Disciples of Jesus Christ; he will most severely Judge and punish such as give offence to them, (by any wrong or injury done unto them) both in this Life and the next, it were better a Millstone were hanged about his neck, and he were cast into the Sea.  
43 And if thy hand offend thee, cut it off: it is better for thee to enter into Life maimed, then having two Hands to go into Hell; into the Fire that shall never be quenched. 44 Where the worm dyeth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into Life, then having two feet to be cast into Hell: into the fire that never shall be quenched. 46 Where their worm dyeth not, and their fire is not quenched. 47 And if thine Eye offend thee, pluck it out, it is better for thee to enter into the Kingdom of God with one Eye, then having two Eyes to be cast into Hell Fire. 48 Where their worm dyeth not, and the fire is not quenched.  
In the former verse, Our Saviour dissuaded from the Sin of Scandal, or giving offence to serious and sincere christians, threatening a very grievous Judgement against such as should any ways offend them. Now in these six Verses, he prescribes a Remedy against that, and all other sins, namely, by avoiding all occasions that leads to Sin. Here, Obs. (1.) The admonition or warning given by Christ unto us, to remove far from us all occasions of Sin, tho' never so dear unto us. We are not to understand the Command literally, as if it were our Duty to maim our bodily Members, but metaphorically, to cut off all occasions that may betray us unto Sin. Hence Note, That sin may be avoided; it is our Duty to avoid whatever leads unto it, or may be the Instrument and Occasion of it. Obs. (2.) A Reason enforcing the Admonition: This is drawn from the benefit and advantage that will come by cutting off such occasions of Sin. It will farther us in our attainment of eternal Life, and prevent our being cast into Hell Fire. Now our Saviour affirms, that it is better for a Man to enter into Life, with the loss of all those things that are dear and precious to him in this world, rather than go into Hell with the fruition and enjoyment of them. Learn hence, That a diligent and daily care to avoid sin, and all occasions that lead unto it, will be a special means to escape the Torments of Hell, and farther us in our attainments of Heaven and Eternal Life. Obs. (3.) The Description which our Saviour gives of the Torments of Hell, First by its Extremity; it is like a gnawing worm and a consuming Fire. Secondly, and by its Eternity, a worm that never dyeth, and a Fire that is never quenched. Learn hence, That there is most certainly a place and state of punishment and torment in another world for wicked men to suffer in, upon the score of Sin committed in this world. Secondly, That the punishment and torments of the wicked in Hell are intolerable and interminable of exquisite pain and endless Duration. Their worm never dyeth, and the Fire is not quenched.  
49 For every one shall be salted with fire, and every Sacrifice shall be salted with salt.  
Every one shall be salted with Fire, that is, every one of them mentioned in the foregoing verses, who refuse to cut off a right hand, and pluck out a right Eye, that is, to mortify their bosom lusts and beloved corruptions, which are as dear as a right hand, or a right eye: every such wicked and unmortified person shall be salted with Fire; That is, thrown into into Hell Fire, where the worm dyeth not, and the Fire is not quenched: as our Saviour speaks v. 4. And their being salted with Fire, Imports and Implies, that as to their beings they shall be preserved (even as salt preserves things from corruption) that they may be the Objects of the eternal wrath of God. So that for Sinners to be salted with Fire, is to be given up to everlasting Destruction. Learn hence, that all such unsavoury sinners, as indulge their corrupt lusts and affections shall be salted with fire, that is, given up to everlasting Destruction in Hell Fire. But every Sacrifice shall be salted with salt, That is, every Christian who has given up himself a real Sacrifice unto God, he shall be salted, not with fire, but with salt, not with fire to be consumed and destroyed, but with salt to be preserved and keep savoury. The grace of Mortification is that to the Soul, which salt is to the Body, it preserves it from putrefaction, and renders it savoury. Learn hence, (1.) That every Christian in this Life ought to be a spiritual Sacrifice or oblation unto God. (2.) That there is a putrid and corrupt part in every Sacrifice, in every Christian, which must be purged out, and the Sacrifice purified and cleansed from. (3.) That the grace of Mortification is the true salt which must clarify the Soul, and with which every Sacrifice must be salted that will be a savoury offering unto God. Every one shall be salted with Fire, and every Sacrifice shall be salted with salt.  
50 Salt is good, but if the salt hath lost its saltness, wherewith will ye season it? have salt in yourselves, and have peace one with another.  
Our blessed Saviour here compares Christians in general, and his Ministers in particular unto Salt, for a double Reason. First, Because it is the nature of Salt to preserve things from corruption and putrefaction and to render them savoury and pleasant. Thus are the Ministers of Christ to labour and endeavour, by the purity of their Doctrine, to sweeten putrifying Sinners, that they may become Savory unto God, and man: and be kept from being flyblown with Errors and false Doctrine. Secondly, Because Salt has an Acrimony, a piercing power in if, which subdues the whole lump and turns it into its own nature. Such a piercing power is there in the ministry of the Word, that it subdues the whole Man to the Obedience of itself. Have salt in yourselves, and have peace one with another. That is, let all persons, especially Ministers retain a seasoning Virtue in themselves,; that they may sweeten and season others; even all that they converse with, and as Salt has an uniting power, and knits the parts of the body salted together: So the upholding of Union and Peace one with another, will declare that you have salt in yourselves. Learn hence, That it is the Duty of all Christians, but especially of the Ministers of the Gospel, to maintain brotherly concord and agreement among themselves; both as an Argument of their Sincerity, and an Ornament to their profession.   

CHAP. X.  
1 AND he arose from thence, and cometh into the coasts of Judea, by the farther side of Jordan: and the people resort unto him again, and as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the Creation God made them male and female. 7 For this cause shall a man leave his Father and Mother, and cleave to his Wife. 8 And they twain shall be one flesh: so than they are no more twain, but one flesh. 9 What therefore God hath joined together, let no man put asunder. 10 And in the house the Disciples asked him again of the same matter. 11 And he said unto them, Whosoever shall put away his Wife, and marry another, committeth adultery against her. 12 And if a Woman shall put away her husband, and be married to another, she committeth adultery.  
The first Verse of this Chapter, acquaints us with the great Labour and pains, our Saviour took in the exercise of his ministry, travelling from place to place, in an hot Country, and that on foot, to preach the Gospel, when he was here upon earth: Teaching all persons, but especially Ministers, by his Example, to be willing to undergo Pains and Labour, even unto much weariness, in the service of God, and in the Duties of their calling. For this is God's Ordinance, that every one should feel the Burden of his calling, and the painfulness of it. But Lord, how nice and delicate are some labourers in thy Vineyard, who are willing to do nothing, but what they can do with ease, that cannot endure to think of labouring unto weariness; but are sparing of their pains for fear of shortening their days, and hasting their end. Whereas the Lamp of our Lives can never be better spent or burnt out, then in lighting others to Heaven. The following verses acquaint us, with an ensnaring question, which the Pharisees put to our Saviour, concerning the matter of Divorce; concluding that they should entrap him in his answer, whatever it was, if he denied the lawfulness of Divorce, than they would charge him with Contradicting: Moses who allowed it. If he affirmed it, than they would condemn him for contradicting his own Doctrine, St. Mat. v. 32. for favouring men's lusts, and complying with the wicked custom of the Jews: who upon every slight and frivolous occasion put away their Wives from them: But such was the Wisdom of our Saviour in all his answers to the ensnaring Pharisees; that neither their wit nor malice could lay hold upon any thing to entangle him in his talk. Obs. Therefore the piety and prudence of our Saviour's answer to the Pharisees, he refers them to the first institution of marriage. When God made Husband and Wife one flesh, to the intent, that matrimonial Love might be both incommunicable and indissoluble, and accordingly asks them; what did Moses command you? thereby teaching us, that the best means for deciding all doubts, and resolving all controversies, about matters of Religion; is to have Recourse unto the Scriptures, or the written Word of God: what did Moses command you? Obs. Farther, How our Saviour to confute the Pharisees, and convince them of the unlawfulness of Divorces used by the Jews; lays down the first institution of Marriage, and shows them first, the Author, next the time, and then the end of the Institution: the Author God. What God has joined together, etc. Marriage is an Ordinance of God's own Appointment, as the Ground and Foundation of all sacred and civil society. The time of the Institution was in the beginning; Marriage is almost as old as the World, as old as Nature itself; there was no sooner one Person, but God divided him into two, and no sooner was there two, but he united them into one. And the end of the Instituti- of Marriage, Christ declares, was this, that there might be not only an intimacy and nearness, but also an inseparable Union and Oneness, by means of this endearing Relation: the congugal knot is tied so close, that the Bonds of matrimonial love are stronger than those of Nature. Stricter is the Tie betwixt husband and wife, then that betwixt parent and child, according to God's own appointment. For this cause shall a man leave Father and Mother, and cleave to his Wife, and they Twain shall be one flesh. And whereas our Saviour adds, what God hath joined together, let not man put asunder; two things are hereby intimated to us. (1.) That God is the Author of the close and intimate Union which is betwixt Man and Wife in a married condition. (2.) That it is not in the power of man to untie, or dissolve that Union which God has made betwixt Man and Wife in the married estate, yea, it is a great sin to advise unto, or endeavour after the separation of them. Obs. Lastly, Our Saviour's private conference with the Disciples, after his public disputation with the Pharisees about this matter of divorce. He tells his Disciples, and in them, he tells all Christians to the end of the World, that it is utterly unlawful for Man and Wife to be separated by Divorcement, one from another, for any cause whatsoever, except only for the sin of Adultery committed by either of them after the Marriage. Learn hence, that according to the Word and Will of God, nothing can violate the bonds of marriage, and justly a divorce betwixt Man and Wife, save only the defiling of the marriage Bed by Adultery and uncleanness. This is the only case in which Man and Wife may lawfully part, and being for this cause parted, whether they may afterwards marry again to other Persons has been much disputed, but that the innocent and injured person, whether Man or Woman (for there is an equal Right on both sides) may not marry again, seems very unreasonable, for why should one suffer for another's fault.  
13 And they brought young children to him, that he should touch them, and his Disciples rebuked those that brought them. 14 But when Jesus saw it, he was much displeased, and said unto them: Suffer the little children to come unto me, and forbidden them not: for of such is the Kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his Arms, put his hands upon them, and blessed them.  
Obs. here a solemn Action performed; Children are brought to Christ to be blest by him. Where Note, (1.) The Persons Brought, children, young children, sucking Children, as the Word imports, St. Luke 18.15. They brought them in their Arms, not led them by the Hands. (2.) The Person they are brought unto; Jesus Christ: But for what End? not to Baptise them, but to bless them: The Parents looking upon Christ as a Prophet, a great Prophet, the great Prophet, do bring their Infants to him, that they might receive the Benefit of his Blessing and Prayers. Whence Learn, (1.) That Infants are capable of Benefit by Jesus Christ. (2.) That it is the best Office that Parents can perform unto their Children to bring them unto Christ, that they may be made Partakers of that Benefit. (3.) If Infants be capable of Benefit by Christ, if capable of his Blessing on Earth, and Presence in Heaven; If they be Subjects of his Kingdom of Grace, and Heirs of his Kingdom of Glory, then may they be Baptised: For they that are in Covenant, have a Right to the Seal of the Covenant. If Christ denies not Infants the Kingdom of Heaven, which is the Greater, what Reason have Ministers to deny them the Benefit of Baptism, which is the Less.  
17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good master, what shall I do that I may inherit eternal life?  
Obs. Here, (1.) A Person addressing himself to Christ with an important Question in his Mouth: This Person was a young Man, a rich Man, and a Ruler; a young Man in the Prime of his Age, a rich Man in the Fullness of his Wealth, and a Ruler in the Prime of his Authority and Power. From whence Learn, That for young Men, rich Men, especially Noble Men, to inquire the way to Salvation, is very commendable, but very rare. Observe, (2.) As the Person addressing, so the manner of the Address, he came running and kneeled to Christ. Where Observe his Voluntariness, he came of himself, not drawn by others Importunity, nor drawn by his own personal Afflictions. And his Readiness, he came Running: This shown his Zeal and Forwardness to meet with Christ and be resolved by him. And Lastly, His Humility, he Kneeled to him as an eminent Prophet and Teacher, not knowing him to be the Son of God. Obs. (3.) The Address itself, What shall I do to inherit Eternal Life? Where Note, (1.) He believes the Certainty of a future State. (2.) He professes his Desire of an Eternal Happiness in that State. (3.) He declares his Readiness to do some good thing, in order to the obtaining of that Happiness. Hence Learn, That the Light of Nature, or Natural Religion, teaches Men that good Works are necessary to Salvation; or, that some good thing must be done by them, who at Death expect Eternal Life. It is not talking well and professing well, but doing well that entitles us to Heaven and Eternal Life.  
18 And Jesus said unto him, Why callest thou me good? there is none good, but one, that is God.  
As if Christ had said, Why callest thou me good, when thou dost not believe or own me to be God? for there is none good, that is, essentially and originally good, absolutely and immutably good, but God only; nor any derivatively good, but he that receiveth his Goodness from God also: There is no mere Man that is absolutely and perfectly good of himself, but by Participation and Derivation from God only. See the Note on St. Matth. 19.17.  
19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.  
Observe here, That the Duties which our Saviour instances in, are the Duties of the Second Table, which Hypocrites are most failing in: But nothing is a better Evidence of our unfeigned Love to God, than the sincere Performance of our Duty to our Neighbours. Love to Man is a Fruit and Testimony of our Love to God; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 John 4.20. Learn hence, That such as are defective in the Duties of the Second Table, Charity and Justice, do make but a counterfeit Show of Religion, though they pretend to the highest Measures and Degrees of Love to God.  
20 And he answered and said unto him, Master, all these have I observed from my youth.  
This Assertion of the young Man might be very true, according to the Pharisees Sense and Interpretation of the Law, which condemned only the gross outward Act, not the inward Lust and Motion of the Heart. An outside Obedience to the Law this young Man had performed, this made him think well of himself, and conclude the Goodness of his own Condition. Learn hence, How prone Men are to think the best of themselves, and to have too high an Opinion of their own Goodness and Righteousness before God: All these things have I kept from my Youth: It is a natural Corruption in Men to think too well of themselves, and of their own Goodness and Righteousness before God, but it is very dangerous and fatal so to do.  
21 Then Jesus beholding him, loved him, and said unto him, One thing thou lackest, go thy way, sell whatsoever thou hast and give to the poor, and thou shalt have treasure in heaven, and come take up the cross and follow me. 22 And he was sad at that saying, and went away grieved, for he had great possessions.  
Observe here, (1.) Christ's Compassion towards this young Man: He loved him with a Love of Pity and Compassion, with a Love of Courtesy and Respect. There may be some very amiable and lovely Qualities in natural and unregenerate Men, and Goodness in what Kind or Degree soever it is, doth attract and draw forth Christ's Love towards a Person. If Christ did love Civility, what Respect has he for sincere Sanctity? Obs. (2.) Our Lord's Admonition, One thing thou lackest; which was true Self-denial in renouncing the Sin of Covetousness, and the inordinate Love of worldly Wealth. We ought, upon God's Call, to maintain such a readiness of Mind, as to be willing to part with all for God's sake, which is dear unto us in this World. Obs. (3.) Our Lord's Injunction; Sell what thou hast, and give to the Poor. This was not a common but a special Precept, belonging particularly to this young Man: it was a Commandment of Trial given to him, like that given to Abraham, Gen. 22. to convince him of his corrupt Confidence in his Riches: Yet is it thus far of general use to us all, to teach us, so to contemn worldly Possessions, as to be willing to part with them when they hinder our Happiness and Salvation. It follows, And take up the Cross, an Allusion to the Roman Custom, when the Malefactor was to be crucified he bore his Cross upon his Shoulder, and carried it to the Place of Execution. 'Tis not the making, but the patiented bearing of the Cross which is our Duty. Learn, That all Christ's Followers should prepare their Shoulders for Christ's Cross. To bear the Cross implies Faithfulness and Integrity without shifting, Patience and Submission without murmuring, Joy and Cheerfulness without fainting. Obs. (4.) The Effect which our Saviour's Admonition had upon this young Person: He was sad and grieved at that Saying. Thence Note (1.) That carnal Men are sad and exceeding sorrowful, when they cannot win Heaven in their own way. (2.) That such as are wedded to the World, will renounce Christ rather than the World; when the World and Christ stand in Competition.  
23 And Jesus looked round about and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God? 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God? 25 It is easier for a camel to go thorough the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were much astonished, saying with themselves, Who then can be saved? 27. But Jesus answered and said, With men it is impossible, but not with God; for with God all things are possible.  
From this Discourse of our Holy Lord's concerning the Danger of Riches, and the Difficulty that attends Rich Men in their way to Heaven, we may collect and gather, First, That Rich Men do certainly meet with more Difficulties in their Way to Heaven, than other Men. 'Tis Difficult to withdraw their Affections from Riches; to place their supreme Love upon God in the midst of their Abundance. 'Tis difficult to depend entirely upon God in a Rich Condition; for the Rich Man's Wealth is his strong Tower. Secondly, That yet the Fault lies not in Riches, but in Rich Men, who by placing their Trust and reposing their Confidence in Riches, do render themselves uncapable of the Kingdom of God. Obs. (3.) The Proverbial Speech which our Saviour makes use of to set forth the Difficulty of a Rich-Man's Salvation; It is easier for a Camel to go through a Needle's Eye. This was a Proverb amongst the Jews, signifying a thing of great Difficulty, next to an Impossibility, and it implies thus much: That it is not only a very great Difficulty, but an utter Impossibility for such as abound in worldly Wealth, and place their Confidence therein, to be saved without an extraordinary Grace and Assistance from God. 'Tis hard for God to make a Rich Man happy, because he thinks himself happy without God. Obs. (4.) The Disciples are affected with Wonder and Admiration at this Doctrine of our Saviour's, and cry out, Who then can be saved? Learn thence, That such are the special and peculiar Difficulties which lie in the Rich Man's way to Salvation, that their getting to Heaven is matter of Wonder and Admiration to the Disciples of Christ. Obs. (5.) How our Saviour resolves this Doubt, by telling his Disciples, That what was impossible with Men, was possible with God: implying, That it is impossible for any Man, Rich or Poor, by his own Natural Strength to get to Heaven. And (2.) That when we are discouraged with the Sense of our own Impotency, we should consider the Power of God, and act our Faith upon it: With God all things are possible.  
28 Then Peter began to say unto him, Lord, we have left all and have followed thee. 29 And Jesus answered and said, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or mother, or wife, or children, or lands for my sake and the Gospels, 30 But he shall receive an hundred fold, now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life. 31 But many that are first shall be last, and the last first.  
The Apostles having heard our Saviour's Command to sell all and give to the Poor, St. Peter, in the Name of the rest, tells Christ, That they had left all to follow him. Where Note, How Peter magnifies that Little which he had left for Christ, and ushers it in with a Note of Admiration, Lo! We have left all. Learn hence, That though it be very little that we suffer for Christ, and have to forsake upon his Account, yet are we apt to magnify and extol it, as if it were some great Matter; Lord, we have left All, says Peter; What All, Man! hadst thou to lose, besides thy ragged Nets and thy tattered Fisherboat? A great All, next to nothing at all, scarce worth mentioning, and yet how is it magnified; Behold, we have left all and followed thee. Observe next, Our Lord's kind and gracious Answer, that those that leave all to follow him, shall be no Losers by him: We may be Losers for Christ, we shall never be Losers by him; for whatever we part with in this World for the sake of Christ, Houses or Lands, Brethren or Sisters, we shall receive an hundred fold now in this Life. But how so? Non formalitèr, sed eminenter; non in specie, sed in valour; not in Kind, but in Equivalency: Not an hundred Brethren, Sisters or Lands in Kind; but he shall enjoy that in God, which all Creatures would be to him, if they were multiplied an hundred times: And the Gifts and Graces, the Comforts and Consolations of the Holy Spirit, shall be an hundred times better Portion than any thing we can part with for the sake of Christ. For the Sense of those Words, The first shall be last, etc. see the Note on Matth. 30.19.  
32 And they were in the way, going up to Jerusalem: and Jesus went before them, and they were amazed, and as they followed, they were afraid: and he took again the twelve and began to tell them what things should happen unto him. 33 Saying, Behold we go up to Jerusalem, and the son of man shall be delivered to the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the gentiles. 34 And they shall mock him, and shall scourge him, and spit upon him, and kill him, and the third day he shall rise again.  
This is at least the Third time that Christ had acquainted his Disciples with his approaching Sufferings. The first time he told his Disciples of his Death in general; the second time he declares the Means, by Treason; now he tells them the Manner, by Crucifying him: All this he did to prevent their Dejection at his Sufferings. Learn hence, That it is highly necessary that the Doctrine of the Cross be often preached to us, that so being armed with Expectation of Sufferings before they come, we may be the less dismayed and disheartened when they come. Our Lord's forewarning his Disciples so frequently of his Death and Sufferings, was to fore-arm them with Expectation of his Sufferings, and with Preparation for their own. Observe farther, Who were the Persons that were the instrumental Causes of our Saviour's Death, they were both Jews and Gentiles; The Son of Man shall be delivered to the chief Priests, and they shall deliver him to the Gentiles. Learn hence, That as both Jews and Gentiles had a hand in the Death and Sufferings of our Lord Jesus Christ, so are they by Faith capable of an Interest in the Merit of his Death, and in the Virtue and Efficacy of his Sufferings. Christ offered up his Blood to God, on the Behalf of them that shed it.  
35 And James and John the sons of Zebedee came unto him, saying, Master, we would that thou shouldst do for us, whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us, that we may sit one on thy right hand and the other on thy left hand in thy glory. 38 But Jesus said unto them, Ye know not what ye ask; can ye drink of the cup that I drink of? and be baptised with the baptism that I am paptized with? 39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptised withal shall ye be baptised. 40 But to sit on my right hand and on my left hand, is not mine to give; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John.  
Observe here, (1.) The ambitious Suit and Request of the Two Apostles James and John, for Dignity and Superiority, Grant that we may sit one on thy right hand, and the other on thy left hand, in thy Glory, or in thy Kingdom. Where Observe, That by Christ's Kingdom and Glory they understood an Earthly Temporal Kingdom; for of that sort the Jews did expect the Kingdom of the Messiah should be, and the Disciples themselves were tainted with the common Errors. Learn hence, That Ambition and inordinate Desire of worldly Honour and Dignity, is a Sin very natural and incident to the best of Men: Who can wonder to see some Sparks of Ambition in the holiest of God's Ministers? when Christ's own Apostles were not free from aspiring Thoughts, even when they lay in the Bosom of our Saviour. Obs. (2.) Both the Unseasonabless and Unreasonableness of this Request made by James and John, Christ speaks of his Sufferings to them, and they sue for Dignity and great Places from him. In optimis nonnihil est pessimè; The Holiest, the Wisest, and the Best of Men are not wholly free from passionate Infirmities: Who could have thought, that when our Saviour had been preaching the Doctrine of the Cross to his Disciples, that they should at the same time be seeking and suing to him for Secular Dignity and Honour, Pre-eminence and Power? But the best of Men are but Men at the best, none are in a State of Perfection on this side Heaven. Obs. (3.) Our Saviour's Answer to the Disciple's ambitious Request, and the course which he takes to cool their Ambition; he tells them, they must expect here, not Crowns on their Heads, but a Cross on their Backs, they must first taste of his Sufferings, before they partake of his Glory; and those that suffer most for Christ, shall partake of the highest Dignity and Glory from him. Obs. (4.) The presumptuous Confidence which the Apostles had of their own Strength and Ability for Sufferings, Are ye able, says Christ, to drink of my Cup? We are able, say the Disciples. Alas! poor Men! when it came to the Trial, they all cowardly forsook him and fled. Those that are least acquainted with Sufferings, are usually the most confident Undertakers. See on Matth. 20.22, 23.  
42 But Jesus calleth them unto him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles, exercise lordship over them, and their great ones exercise authority upon them. 43 But so shall it not be amongst you: but whosoever will be great among you, shall be your minister. 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.  
To the end that our Blessed Saviour might effectually quench those unhappy Sparks of Ambition which were kindled in his Apostles Minds. He tells them, That Supremacy and Dominion belong to secular Princes, not to Gospel Ministers, who ought to carry themselves with Humility and Condescension one towards another. Not that Christ directs to a Parity and Equality amongst his Ministers: But only condemns the Affectation of Superiority, and the Love of Preeminency. Learn hence, (1.) That the Ministers of Christ ought to be so far from affecting a Domination and Superiority, over their Brethren, that in Imitation of their Lord and Master, they ought to account themselves Fellow-Servants: The Son of Man came not to be ministered unto, but to minister. Obs. (2.) That such Ministers as do love and affect Pre-eminence and Superiority, are most unfit for it; and they deserve it best, who seek it least. (3.) That the Dignity and Honour which the Ministers of Christ should chief, yea only affect, is in another World; and the way to be greatest and highest there, is to be low and humble, mean in our own Eyes, and little in our own Esteem. See Note on Matth. 20.28.  
46 And they came to Jericho: and as he went out of Jericho with his disciples, and a great number of people, blind Bartimeus, the Son of Timeus, sat by the high way side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say Jesus thou son of David have Mercy on me. 48 And many charged him that he should hold his peace, but he cried the more a great deal, Thou Son of David have mercy on me. 49 And Jesus stood still and commanded him to be called: and they call the blind man, saying unto him, Be of good comfort, rise, he calleth thee. 50 And he cast away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, what wilt thou that I should do unto thee? The blind Man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way, thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.  
This Chapter concludes with the recital of a famous Miracle wrought by our Blessed Saviour upon Blind Bartimeus, in the sight of a great Multitude which followed him. Where Note, (1.) The Blind Man's Faith in Acknowledging Christ to be the Messiah; for so much the Title of the Son of David signified. (2.) His Fervency in crying so earnestly to Christ for Mercy and Healing, Have Mercy upon me, thou Son of David. A true Sense of Want will make the Soul cry unto Christ, with Earnestness and Importunity. Obs. (3.) The great Compassion and Condescension of Christ towards this poor Blind Man, he stood still, he called him, and enlightened his Eyes. A mighty Instance of Christ's Divine Power, he that can open blind Eyes with a Touch of his Finger, is really God: His Touch is an Omnipotent Touch. Obs. (4.) Although Christ well knew the Condition of this Blind Man, yet before he will restore his Sight, he must sensibly complain of the want of Sight, and cry unto him for Help and Healing. Christ knows all his Creatures Wants, but takes no Notice of them, till they make them known to him by Prayer. Obs. (5.) The Way and Course which the Blind Man takes to express his Thankfulness to Christ for recovered Sight; he arose and followed Jesus. Mercy from Christ is then well Improved when it engages us to follow Christ. This should be the Effect of all Salvations wrought for us. He praiseth God best, that serveth him most: The Life of Thankfulness, consists in the Thankfulness of the Life.   

CHAP. XI.  
1 AND when they came nigh to Jerusalem unto Bethphage, and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you, and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat, lose him, and bring him. 3 And if any Man say unto you why do you this? say ye that the Lord hath need of him, and strait way he will send him hither. 4 And they went their way, and found the colt tied by the door without in a place where two ways met: and they lose him. 5 And certain of them that stood there, said unto them, What do ye losing the colt? 6 And they said unto them even as Jesus had commanded, and they let them go.  
The former part of this Chapter acquaints us with our Saviour's solemn and triumphant riding into the City of Jerusalem. He who in all his Journeys travelled like a poor Man on Foot, without Noise and without Train, now he goes up to Jerusalem to die for Sinners, he Rides, to show his great forwardness to lay down his Life for us: The Beast he rides on is an Ass, as the manner of Kings and great Persons anciently was, and to fulfil that Prophecy, Zach. 9.9. Tell ye the Daughter of Zion, behold, thy King cometh riding upon an Ass. It was also an Ass upon which never Man sat before. signifying thereby, that the most unruly and untamed Creatures become obsequious to Christ. And this was a borrowed Ass, 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 h●m: not Your L●rd, or Our Lord, but the Lord, that is, he that is Lord of all, whose are the Cattle on a thousand Hills. Observe farther, That notwithstanding Christ's supreme Right to the Colt, he will not have it taken without the Owner's Knowledge and Consent: Tell him that the Lord hath need of him. Observe Lastly, What a clear and full Demonstration Christ gave of his Divine Nature, of his Omnisciency, in foreseeing and foretelling the Event; of his Omnipotency, in inclining the Heart, and overruling the Will of the Owner to let the Colt go; and of his Sovereignty, as he was Lord of the Creatures, to command and call for their Service when he needed them.  
7 And they brought the colt to Jesus, and cast their Garments on him, and he sat upon him. 8 And many spread their Garments in the way, and others cut down branches of trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna, blessed is he that cometh in the Name of the Lord. 10 Blessed be the kingdom of our father David, that cometh in the Name of the Lord, Hosanna in the highest.  
Obs. here, The Obedience of the Disciples, First, they did as Jesus commanded; they do not dispute their Lord's commands, nor raise Objections, nor are afraid of dangers; when our call is clear, our Obedience must be speedy; what Christ commands we are not to dispute, but to obey. Obs. (2.) The actions of the multitude in acknowledging Christ to be their King; They cast their Garments on the ground for him to Ride upon, according to the Custom of Princes, when they ride in state, and do not only disrobe their backs, but expend their Breath in joyful Acclamations and loud Hosannah's, wishing all manner of prosperity to their meek, but mighty King. 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, fond admire, yet because he was a King he would be proclaimed such, and have his Kingdom confessed, 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!  
11 And Jesus entered into Jerusalem, and into the Temple, and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany, with the twelve. 12 And on the morrow, when they were come from Bethany, he was hungry. 13 And seeing a figtree afar off, having leaves, he came, if happily he might find any thing thereon: and when he came to it, he found nothing but leaves: for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee, hereafter for ever. And his Disciples heard it.  
Some move the Question here, how Christ came to curse a Tree for want of that Fruit, which the season afforded not? It is answered, that Naturalists observe, that the figtree puts forth her fruit as soon as her leaf, that Tree is always bearing, and whilst one fig is ripe, another is green, and whereas it is said, that the time of figs was not yet; the meaning is, that the time of in gathering of figs was not yet, but the tree having leaves shown it might have fruit, accordingly Christ goes in expectation of its having fruit, but finding none, either ripe or green, he curses the tree, for totally disappointing his expectation: Besides Christ was wont not only to speak, but to work parables, and this Action of his was typical. An Emblem of Jerusalem's destruction in general, and of every Person in particular that satisfies himself with a withered profession, bearing leaves only but no fruit, as this figtree was, so are they, nigh unto cursing. From whence Note, That all such as content themselves with a fruitless profession of Religion, are in great danger of having God's blasting added to their Earrenness.  
15 And they came to Jerusalem, and Jesus went into the Temple, and began to cast out them that sold and bought in the Temple, and overthrew the tables of the money-changers, and the seats of them that sold Doves. 16 And would not suffer that any man should carry any Vessel through the Temple. 17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thiefs. 18 And the Scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his Doctrine. 19 And when even was come, he went out of the city.  
No sooner had our blessed Saviour entered Jerusalem but his first walk was to the Temple, and his first work there was to purge and reform. All Reformation of manners must begin at the house of God. Yet observe our Lord's Business at the Temple was not to ruin, but reform it only. Places dedicated to public worship, if profaned and polluted aught to be purged from their abuses, not pulled down and destroyed because they have been abused. But what was the profanation of the Temple which so offended our Saviour's? I answer, in the outward Court of the Temple, there was a public mart or market kept, where were sold Oxen, sheep, and Doves for Sacrifice. Many of the Jews coming an hundred miles to the Temple, it was burdensome to bring their Sacrifices so far with them. Wherefore the Priests ordered that sheep and oxen, meal and Oil and such other Requisites for Sacrifice, should be had for money close by the Altar, to the great ease of the offerer; nothing coul● be more plausible than this plea. But the fairest pretences cannot bear out a sin with God. Therefore our blessed Saviour in a just indignation whips out these Chapmen, casts down their tables, and vindicates the honour and reputation of his Father's house. Learn hence, that there is a Reverence due to God's house, for the owner's sake and for the service sake. Nothing but holiness can become the place, where God is worshipped in the beauty of holiness. Observe lastly, the Reason which our Saviour gives for this Act of his, is it not written (says he) my house shall be called the house of Prayer? Where by Prayer is to be understood the whole worship and service of God, of which Prayer is an eminent and principal part, that which gives Denomination to an house is certainly the chief work to be done in that house. Now God's house being called an house of prayer, certainly implies that Prayer, is the chief and principal work to be performed in his house. Yet, take we heed that we set not the ordinance of God at variance, we must not idolise one ordinance and vilify another, but reverence them all.  
20 And in the morning, as they passed by, they saw the figtree dried up from the roots. 21 And Peter called to remembrance, saith unto him, Master, behold, the fig tree which thou cursedst, is withered away. 22 And Jesus answering saith unto them, have faith in God. 23 For verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the Sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.  
The blasting and sudden withering of the figtree at the word of Christ, plainly showed his divine Power, and by this miraculous operation our Saviour designed to show his Disciples the mighty power of Faith, That is, a full persuasion of the power of God that he is able, and of the goodness of God, that he is willing to grant whatever we ask according to his will, that has a tendency to his glory and our Good. Learn hence, that Faith is a necessary and principal ingredient in prayer, praying without Faith is like to a man's shooting without bullet, it makes a noise but doth no execution. 2dly, That whatsoever good thing God has made the matter of his promise shall be given to good men in a way of performance, provided they pray in saith, whatsoever ye desire believe that ye Receive them, and ye shall have them.  
25 And when ye stand praying, forgive, if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if you do not forgive, neither will your Father which is in heaven forgive your trespasses.  
There are two qualifications requisite in prayer, if we expect to find Acceptance with God, namely, Faith and Love, to the first Christ had spoken in the former verse, to the latter in this, when ye stand praying, forgive. They who are su●ing for, and expecting forgiveness from God, must exercise forgiveness towards others, or else their Prayers are a sort of imprecations upon themselves. 2. Observe Christ speaks indefinitely, when ye pray, forgive; he doth not say, your Brethren, but Men, Mat. 6.14. If ye f●●●ive Men their Trespasses, that is, all Men, good and bad, Friends and Enemies, if we forgive one another freely, Our heavenly Father will forgive us fully. Our forgiving one another is the indispensable Condition of God's forgiving us, and of hearing the Prayers which are put up by us.  
27 And they come again to Jerusalem, and as he was walking in the Temple, there come to him the chief Priests, and the Scribes, and the Elders. 28 And say unto him, by what Authority dost Thou these things? and who gave Thee this Authority to do these things? 29 And Jesus answered and said unto them: I will also ask of you one Question, and answer me, and I will tell you by what Authority, I do these things. 30 The Baptism of John, was it from Heaven? or of Men? Answer me. 31 And they reasoned with themselves, saying, if we shall say from Heaven, he will say, why then did ye not believe him? 32 But if we shall say o● Men, they feared the People, for all men counted John, that he was a Prophet indeed. 33 And they answered and said unto Jesus, we cannot tell, and Jesus answering saith unto them, neither do I tell you, by what Authority I do these things.  
The Pharisees having often questioned our Saviour's Doctrine before, they call in question his Mission and Authority now, although they might easily have understood his Divine Mission by his daily Miracles; for Almighty God never impowered any to work Miracles, that were not sent by him. Our Blessed Saviour understanding their design, answers them one Question, by ask them another: Says Christ, the Baptism of John, was it from Heaven, or of Men? Was it o● Divine Institution, or of Humane Invention? implying very plainly, that the calling of such as call themselves the Ministers of God, aught to be from God: No Man ought to take that Honour upon h●m, but he that is called of God as was Aaron, Heb. 5.4. The Pharisees reply, They could not tell whence John had his Mission and Authority; this was a manifest untruth, by refusing to tell the truth, they fall into a Lie against the Truth; one sin ensnares and draws men into the Commission of many more. Such as will not speak exact truth according to their Knowledge, they fall into the Sin of Lying against their Knowledge and their Conscience. Our Saviour answers them, neither tel● I you by what Authority I do these things; he doth not say, I cannot, or I will not tell you, but I do not, I need not tell you, because the Miracles which I work before you, are a sufficient Demonstration of my Divine Commission, that I am sent of God amongst you, for God never set the Seal of his Omnipotence to a Lie, nor impowered an Impostor to work real Miracles.   

CHAP. XII.  
1 AND he began to speak unto them by parables. A certain man planted a Vineyard, and set an hedge about it, and digged a place for the wine-fat, and built a tower, and let it out to Husbandmen, and went into a far Country. 2 And at the season, he sent to the Husband men a Servant, that he might receive from the Husband men of the fruit of the Vineyard. 3 And they caught him, and bear him, and sent him away empty. 4 And again he sent unto them another Servant, and at him they cast stones and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another, and him they killed, and many others, beating some, and killing some. 6 Having yet therefore one Son, his well beloved, he sent him also last unto them, saying, They will reverence my Son. 7 But those Husband men said amongst themselves, this is the Heir, come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the Vineyard.  
In this Pa●able, the Jewish Church is compared to a Vineyard; Almighty God to an Ho●sholder, his planting; pruning, and fencing his vineyard, denotes his care to furnish his Church with all needful helps and means to make it spiritually fruitful. His letting it out to Husband men, signifies his committing the care of his Church to the Priests and Levites, the public Pastors and Governors of the Church; his Serv●nts are the Prophets and Apostles, whom he sent from time to time to Admonish them, to bring forth Fruit answerable to the cost which God had expended on them; his Son is Jesus C●rist whom the Rulers of the Jewish Church Sl●● and Murdered. The design and scope of the Parable is to discover to the Jews, particularly to th● Pharisees, their obst●●te impenitency under all the means of Grace, their bloody crucify towards the Prophet of God, their tremendous aguilt in Crucifying the Son of God; for all which, God would unchurch them finally, ruin their Nation, and set up a Church among the Gentiles that should bring forth better fruit than the Jewish Church ever did. From the whole, Note (1). That the Church is God's Vineyard. A Vineyard is a place Enclosed, a place well Planted, well Fruited, and exceeding Dear and Precious to the Planter and the Owner of it. (2) As dear as God's Vineyard is unto him, in case of Barrenness and unfruitfulness, it is in great danger of being destroyed and laid waste by him (3) That the only way and course to engage God's care over his Vineyard, and to prevent its being given to other Husbandmen, it is to give him the Fruits of it, it is but a Vineyard that God lets out, it is no inheritance: No People ever had so many Promises of God's favour, as the Jews had, not ever enjoyed so many Privileges whilst they continued in his favour as they did, yet though they were the first and the ●●tural Branches, they are broken off, and we Gentiles st●nd by Faith; let us not be high minded, but fear, Rom 11. ●0.  
9 What shall therefore the Lord of the Vine-yard do? he will come and destroy the Husbandmen, and will give the Vineyard unto others. 10 And have ye not read the Scriptures? the stone which the Builders rejected, is ●●come the head of the Corner. ●1 This was the Lord's doing, and it is marvellous in our E●●●●. 12 And they sought to lay hold on him b●●●●●red the People; for they knew th●t he h●d spoken the Parable against them, and they l●ft him and went their way.  
These words of our Saviour are taken out of the 118th. Psalms, which the Jews understood to be a Prophecy of the Messiah, and accordingly Christ applies them to himself. The Church is the Building intended, Christ himself, the Stone Rejected by the Rejectors, or the Bvilder's Rejecting, are the Heads of the Jewish Church, that is, the chief Priests and Pharisees. God the great Master Builder of his Church, takes this precious foundation Stone out of the Rubbish, and sets it in the head of the Corner; nevertheless there are many that stumble at this Stone, some, through Ignorance, others, through Malice: Some are offended at his Person, others at his Doctrine. These shall be broken in pieces, but on whomsoever this Stone shall fall, it will grind them to powder, that is, Christ himself will fall as a Burdensome Stone upon all them that knowingly and maliciously oppose him, and particularly upon the Jews, who not only rejected, but persecuted and destroyed him. Thus Christ tells the chief Priests and Pharisees their own particular doom, and also declares what will be the fatal Issue of all that opposition, which is made against Himself and his Church, it will terminate in the inevitable destruction of all its opposers; Whosoever shall fall on this Stone shall be broken, and on whomsoever it shall fall it will grind them to Powder.  
13 And they send unto him certain of the Pharisees, with the Herodians to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Cesar or not? 15 Shall we give or shall we not give? But he knowing their hypocrisy, said unto them, why tempt ye me? bring me a penny, that I may see it. 16 And they brought it, and he saith unto them, whose is this image and superscription? and they said unto him, Caesar's. 17 And Jesus answering, said unto them, render to Cesar, the things that are Caesar's, and to God, the things that are Gods And they marvelled at him.  
Observe, here a grand design to entangle our Blessed Saviour in his Discourse, where Note, (1.) The persons employed to put the ensnaring question to Christ, Namely, the Pharisees and Herodians. The Pharisees were against paying Tribute to Cesar, looking upon themselves as a free People, and the Emperor as an Usurper, but the Herodians were for it. Herod being made by the Ro●an Emperor, King over the Jews, he was very zealous for having the Jews pay Tribute to Cesar, and such of the Jews as sided with him, particularly his Courtiers and Favourites were called Herodians. Note, (2.) The Policy and wicked craft here used in employing these two contrary Parties, to put this question to our Saviour concerning Tribute, thereby laying him under a Necessity as they hoped, to offend one side, let them answer how he would; if to please the Pharisees, he denied paying Tribute to Cesar, than he is accused of Sedition; if to gratify the Herodians, he voted for paying Tribute to Cesar, than he is looked upon as an Enemy to the liberty of his Country, and exposed to a popular Odium. Thus has it all along been the practice of Satan and his Instruments, to draw the Ministers of God into dislike, either with the Magistrates, or with the People, that they may fall under the Censure of the one, or the Displeasure of the other. Obs. (3) With what wisdom and caution our Lord answers them, he calls for the Roman Penny, answering to seven pence half penny of our Money; two of which they paid by way of Tribute, as Poll-money for every head to the Emperor. Christ asks them, whose Image or Superscription this their Coin bore? They answer, Caesar's. Render then, says he, to Cesar the things that are Caesar's, as if our Lord had said, your admitting of the R●man Coin amongst you, is an Evidence that you are under Subjection to the Roman Emperor, because the Co●ning and imposing of Money is an Act of Sovereign Authority, therefore you having owned Cesar's Authority over you by accepting of his Coin amongst you; Give unto him his just deuce, and render unto Cesar the things that are Caesar's: Learn hence, (1.) That our Saviour was no Enemy to Magistracy and Civil Government, there was no truer Paymaster of the King's deuce than he that was King of Kings, he preached it, and he practised it, Matth. 17.27. (2.) Where a Kingdom is in Subjection to a Temporal Prince, whither his Right be by Descent, Election, or by Conquest, the Subjects ought from a principle of Conscience to pay Tribute to him. (3.) That as Christ is no Enemy to the Civil Rights of Princes, and his Religion exempts none from paying their Civil deuce, so Princes should be as careful not to rob him of his Divine Honour, as he is, not to wrong them of their Civil Rights, as Christ Requires all his Followers to render unto Cesar, the things that are Caesar's, so should Princes oblige all their Subjects to Render unto God, the things that are Gods.  
18 Then come unto him the Sadduces, which say there is no Resurrection, and they asked him, saying. 19 Masters, Moses wrote unto us, if a man's brother die, and leave his wife behind him, and leave no Children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren; and the first took a wife, and dying left no seed. 21 And the second took her and died, neither left he any seed, and the third likewise. 22 And the seven had her, and left no seed, last of all the woman died also. 23 In the Resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering, said unto them, do ye not therefore err, because ye know not the Scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage, but are as the Angels which are in Heaven. 26 And as touching the dead, that they rise, have ye not read in the Book of Moses, how in the bush God spoke unto him, saying, I am the God of Abraham, the God of Isaac, and of Jacob? 27 He is not the God of the dead, but of the living; ye therefore do greatly err.  
Our Blessed Saviour having put the Pharisees and Herodians to silence in the former verses, here he encounters the Sadduces. This Sect derived its name from one Sadock, who denied the Immortality of the Soul, the Resurrection of the Body, and Angels and Spirits: Here they propound a case to our Saviour, of a Woman who had seven Brethren successively to her Husbands, they demand whose wise of the seven this Woman shall be at the Resurrection? as if they had said, if there be a Resurrection of Bodies, surely there will be of Relations too, and the other World, if there be such a place, will be like this, in which Men will marry, as they do here, and if so, whose Wife of the seven shall this Woman be, they all having an equal claim to her? Now our Saviour for resolving of this question, first shows the different state of Men in this, and in the other World. The Children of this World, says our Saviour, marry and are given in Marriage, but in the Resurrection they do neither: As if Christ had said, after Men have lived a while in this World they die, and therefore Marriage is necessary to maintain a succession of Mankind. But in the other World, men shall become immortal and live for ever, and then the reason of Marriage will wholly cease; for when Men can die no more, there will be no need of any new supplies of Mankind. Observe, Secondly, That our Saviour having got clear of the S●duces Objection, by taking away the foundation and ground of it, he produceth an Argument for the proof of the Souls Immortality and the Body's Resurrection. Those to whom Almighty God pronounces himself a God, are certainly a live; but God pronounced himself a God to Abraham, Isaac and Jacob many hundred years after their Bodies were dead, therefore their Souls are yet alive, for otherwise God could not be their God; because he is not the God of the Dead, but of the Liv●ng: From the whole, Note. (1.) That there is no Opinion so monstrous and absurd, that having had a Mother, will die for lack of a Nurse: The beastly Opinion of the mortality of the Soul, and the Annihilation of the Body, finds Saduces to profess and propagate it. N●te, (2.) The certainty of another life after this, in which Men shall be eternally happy, or intolerably miserable, according as they behave themselves here. Though some Men live like Beasts, yet they shall not die like them, nor shall their last end be like theirs. Note, (3.) That glorified Saints in the morning of the Resurrection shall be like the glorious Angels, not like them in Essence and Nature, but like them in their Properties and Qualities, in Holiness and Purity, in Immortality and Incorruptibility, as also in their manner of living, they shall stand in no more need of Meat and Drink then the Angels do, but shall live the same heavenly, immortal, and incorruptible life that the Angels live. Note, (4.) That all those who are in Covenant with God, whose God the Lord is, their Souls do immediately pass into Glory, and their Bodies at the Resurrectson shall be sharers in the same happiness with their Souls; if God be just, the Soul must live and the body must rise, for good men must be Rewarded, and wicked men Punished somewhere, either in this life, or in another: God will most certainly at one time or other, plentifully Reward the Righteous, and punish the wicked doers. But this being not always done in this life, the justice of God requires that it be done in the next.  
28 And one of the Scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, which is the first Commandment of all? 29 And Jesus answered him, the first of all the Commandments is this, Hear, O Israel, the Lord our God is one Lord. 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first Commandment. 31 And the s●cond is like, namely, this, Thou shalt love thy Neighbour as thyself, there is none other Commandment greater than these. 32 And the Scribes said unto him, well, Master, thou hast said the truth, for there is one God, and there is none other but he. 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his Neighbour as himself, is more than all whole  offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the Kingdom of God. And no man after that durst ask him any question.  
Observe here, (1.) A Question propounded to our Blessed Saviour and his answer thereunto; the Question propounded is this, Which is the first and great Commandment? Our Saviour's tells them, it is to love God with all their heart and soul, with all their mind and strength, that is, with all the powers, faculties, and abilities of the Soul, with the highest measures and most intent degrees of Love; this is the sum of the Duties of the first Table, this is the first and great Commandment, and the second is like unto it, he doth not say, equal with it. Although the duties of the second Table are of the same Authority, and of the same necessity with the first, as no man can be saved without the Love of God, so neither without the love of his Neighbour. Whence Note, (1.) That the fervency of all our Affections, and particularly the supremacy of our Love, is required by God as his right and due: Love must pass through and possess all the powers and faculties of our Souls the mind must meditate 〈◊〉 God, the Will must choose and embrace him, and the Affections must delight in him; the measure of loving God is to love him without measure, God reckons that we love him not all, if we love him not above all. Note, (2.) That thus to love God is the first great Commandment; Great, in regard of its Object which is God, the first cause and the chief good, Great, in regard of the Obligation of it: To love God i● so indispensable a Duty, that God himself cannot free us from the obligation of it, for so long as he is God, and we his Creatures, we shall lie under a natural and necessary obl●●●ation to love and serve him. Great, also is this Command and Duty in regard of the Duration and Continuance of it; when Faith shall be swallowed up in vision, and hope in ●●●ition, Love will then be perfected in a full Enjoyment. Note, (3.) That every man may, yea, aught to love himself, not his sinful self, but his natural self, especially his spiritual s●●●, the new nature in him. Thus it ought to be his particular care to strengthen and increase, indeed there is no express command in Scripture for a Man to love himself, because the Light of Nature directs, and the Law of Nature binds ●very man so to do. God has put a principle of self-love, and of self-preservation into all his Creatures, but especially into Man. Note, (4.). That a● every man ou●ht to love himself, so is it every Man's duty to love his Neighbour as himself, not as he doth love himself, but as he ought to love himself; yet not in the same de●ree that he loves himself, but after the same manner and with the same kind of love, that he loves himself. As we love ourselves freely and readily, sincerely and unfeignedly, tenderly and compassionately, constantly and continually, so should we love our Neighbour also, though we love him not as much as we love ourselves, yet must we love him as truly as we love our s●lves. N●te lastly, That the Duties of the first and second Table ●re i● separable, namely, love to God and love to our Neighbour; these two must not be separated, he that loveth not his Neighbour whom he hath seen, never loved God whom he hath not seen. A conscientious regard to the Duties of both Tables will be an Argument of our Sincerity, and an Ornament to our Profession. Observe, lastly, The favourable censure which our Saviour passes upon this Scribe, he 〈…〉, he was not far from the Kingdom of God. N●te here, (1.) Some persons may be said to be far and farther than others th●m the Kingdom of Heaven; some are farther in re●ard of the means, they want the Ordinances, the Dispensation of the Word and Sacraments; others are far from the Kingdom of God in regard of qualifications and dispositions, of the former sort are all Heathens without the pale of the Church, they are afar off; as the Apostle expresses it, Eph. 2.13. of the latter sort are all gross and close Hypocrites within the Church, who whilst they continue such, shall not inherit the Kingdom of God. Note, (2.) As some Persons may be s●●d to be far from the Kingdom of God, so are there other● which may be said not to be far, such who have escaped the pollutions of the World, abstained from open and scandalous Sins, are less wicked than multitudes are, but are strangers to an inward, thorough and prevailing change in the frame of their Hearts and course of their Lives; they have often said I would be, but they never said I will be the Lords. When the work of Regeneration is brought to the Birth, after all it proves an abortion: Lord! what a disappointment will this be, to perish within sight of the promised Land, to b● near Heaven in our expectation, and yet never the nearer in the Issue and Event. woe unto us if this be the C●●●●●●n of any of us, who have all our days sat under the D 〈◊〉 〈◊〉 on of thy Gospel.  
35 And Jesus answered and said, while he taught in the Temple, how s●y the Scribes that Christ is the Son of David? 36 For David himself said by the Holy Ghost, the 〈◊〉 s●id to my Lord, sit thou on my right hand, till I make thine Enemies thy footstool. 37 D●vid therefore himself calleth him Lord, and whence is he then his Son? and the common people heard him gladly.  
The Pharisees had often put forth several questions maliciously unto Christ, and now Christ puts forth one question innocently unto them, namely, What they thought of the Messiah whom they expected? They reply, that he was to be the Son of David, that is, a secular Prince descending from David, who should deliver them from the power of the Romans, and restore them to their Civil Rights. This was the Notion they had of the Messiah, that he should be a mere Man, the Son of David, according to the flesh and nothing more. Our Saviour replies, Whence is it then, that David calls the Messiah Lord? Psalm 110. v. 1. The Lord said unto my Lord, sit thou on my right hand; how could he be, both David's Lord and David's Son? No Son being Lord to his own Father, therefore if Christ were David s Sovereign, he must be more than Man, more than David's Son; as Man, so he was David's Son, as God-man, so he was David's Lord. Note hence (1.) That although Christ was truly and really Man, yet he was more than a bare Man, he was Lord unto, and the Salvation of his own Forefathers. Note, (2.) That the only way to reconcile the Scriptures which speak concerning Christ, is to believe and acknowledge him to be God and Man in one Preson; the Messiah as Man, was to come forth out of David's Loins, but as God-man, he was David's Sovereign and Saviour: As Man, he was his Father's Son, as God, he was Lord to his own Father.  
38 And he said unto them in his Doctrine, beware of the Scribes, which love to go in long clothing, and love Salutations in the market place. 39 And the chief seats in the Synagogues, and the uppermost rooms at feasts. 40 Which devour widows houses, and for a pretence make long prayers; these shall receive greater Damnation.  
Observe here, What it is that our Saviour condemns not civil Salutations in the Market place, not the chief seats in Synagogues, not the uppermost Rooms at Feasts; but their fond Affecting of these things, and their Ambitious aspiring after them. It was not their taking, but their loving the uppermost Rooms at Feasts which Christ condemns. Observe, (2.) How our Saviour condemns the Pharisees for their gross Hypocrisy, in colouring over their Covetousness with a pretence of Religion, making long Prayers in the Temple and Synagogues for Widows, and thereupon persuading them to give bountifully to Corban, that is, the common Treasury for the Temple, some part of which was employed for their maintenance; whence we learn, that it is no new thing for designing Hypocrites to cover the foulest Transgression with the cloak of Religion. The Pharisees made long Prayers a cloak and cover for their Covetousness.  
41 And Jesus sat over against the Treasury, and beheld how the people cast money into the Treasury, and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which makes a farthing. 43 And he called unto him his Disciciples, and saith unto them, verily I say unto you, that this poor Widow hath cast more in, than all they which have cast into the Treasury. 44. For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living.  
As our blessed Saviour sat over against the Treasury, that is, that part of the Court of the Temple, where the Corban, or Chests for receiving the People's Offerings and Gifts were set, he observed and took notice of those that offered their Oblations, and some that were rich offered very liberally; but a certain poor Widow came and offered two Mites. Our Saviour hereupon takes occasion to instruct his Disciples in this comfortable Truth, namely, that Almighty God accepts the will of those that give cheerfully, though they cannot give largely: This poor Woman cast in more in respect of the inward affection of her heart, and in proportion to her estate, than all those that were Rich and Wealthy that had cast in before her, a mite to her, being more than a pound to them. From the whole, Note, (1.) That the poorer, yea the poorest sort of People are not exempted from good works, even they must exercise charity according to their Abilities. Learn, (2.) That in all works of pious charity which we perform, God looks at the heart, the will, and the affection of the Giver, more than at the largeness and liberality of the Gift; if there be a willing mind, says the Apostle, 2 C●r. 8.12. It is accepted according to what a man hath, and not according to what he hath not.   

CHAP. XIII.  
1 AND as he went out of the Temple, one of his Disciples saith unto him, Master, see what manner of stones, and what buildings are here? 2 And Jesus answering, said unto him, seest thou these great buildings, there shall not be left one stone upon another, that shall not be thrown down.  
Our blessed Saviour being now ready to departed from the Temple, never more after this entering into it, and his Disciples showing him with wonder and admiration the magnificient Structures and Buildings thereof; apprehending that in regard of its invincible strength, it could not be destroyed, or that at least in regard of its incredible magnificence, it was great pity it should be destroyed: They say to Christ, Master, behold what Buildings are here? not considering how sin will undermine and blow up the most famous Structures. Sin brings Cities and Kingdoms, as well as particular persons to their end; not one stone of this magnificent Structure (says Christ) shall remain unpulled down, which threatening was exactly fulfilled after Christ's Death, when Titus the Roman Emperor destroyed the City, burned the Temple, and Turnus Rufus the General of his Army, ploughed up the very foundation on which the Temple stood. Thus was the threatening of God fulfilled, Jer. 26.18. Zion shall be ploughed as a Field, and Jerusalem shall bec●me an heap. Learn hence, (1.) That sin has laid the foundation of ruin in the most flourishing Cities and Kingdom. (2.) That the threaten of God are to be feared, and shall be fulfilled whatever appearing improbabilities there may be to the contrary. 'Tis neither the Temples strength nor beauty that can oppose or withstand God's Power.  
3 And as he sat upon the mount of Olives, over against the Temple, Peter, and James, and John, and Andrew, asked him privately. 4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?  
A double question is here propounded to our Saviour by his Disciples, namely, When the Destruction of Jerusalem shall be? and what should be the signs of that Destruction? See here, what an itching curiosity there is in the best of Men to know Futurities, to know things that shall come to pass hereafter, and when that hereafter is to come to pass. Oh! how happy were we, if as forward to obey the Declarations of God's revealed will, as we are to pry into the hidden Counsels of his secret Will; Tell us, say the Disciples, when shall these things be?  
5 And Jesus answering them, began to say, take heed, lest any man deceive you. 6 For many shall come in my Name, saying, I am Christ, and shall deceive many. 7 And when ye shall hear of wars, and rumours of wars, be ye not troubled, for such things must needs be, but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom; and there shall be earthquakes in divers places, and there shall be famines and troubles: These are the beginnings of sorrow. 9 But take heed to yourselves, for they shall deliver you up to Councils, and in the Synagogues ye shall be beaten; and ye shall be brought before Rulers and Kings for my Sake, for a Testimony against them. 10 And the Gospel must first be published among all Nations.  
Here, and in the following Verses our Saviour gives his Disciples the Signs which should Fore-run the Destruction of Jerusalem; the first of which was this, that there should arise false Christ's, false Prophets, and Seducers, such as Theudas, and others, under the Name and Person of the Messiah; some affirming themselves to be Christ Personal, or the promised Messiah, others to be Christ Doctrinal; affirming their Erroneous Opinions to be the Mind and Doctrine of Jesus Christ. Learn hence, That as there will be many Seducers, before the end of the World (for Jerusalem's Destruction was a Type and Emblem of the World's Destruction) and many will be seduced and misled by them: So it is the Duty of Christ's own Disciples to take heed, lest they being also led away by the Error of the Wicked, do fall from their own steadfastness; Take heed, says Christ, That no man deceive you, for many will come in my Name, saying, I am Christ, and will deceive many. The Second Sign of Jerusalem's Destruction, was Wars, and Rumours of Wars; that is Civil Broils and intestine Commotion amongst themselves; as also Famine and Earthquakes. Whence Note, That War and Fire, Earthquakes and Famine, are Judgements and Calamities inflicted by God upon a sinful People, for their Contempt of Christ and Gospel-Grace. (2.) That although these be very Terrible Judgements, and desolating Calamities, yet to an incorrigible and irreclaimable People are they the Forerunners of worse Judgements. These are, says Christ, the beginning of Sorrows. The third Sign of this approaching Destruction, was a general Persecution of the Ministers of the Gospel, for Preaching the Doctrine of the Gospel to a lost World; Ye shall be beaten, and brought before Kings, for my sake, for a Testimony. From whence Note, That the Preaching of the Gospel, where ever it comes, it will be for a Testimony to them to whom it comes, either a Testimony for them, or against them; to the Humble it is a Testimony for, to Despisers and Scorners, it is a Testimony against; if the Dust of the Ministers Feet bear Witness against the Despisers of the Gospel, their Sermons much more. The word of God delivered in the Scriptures, and dispensed in the Ministry thereof, hath its divers and contrary Effects upon different and contrary Subjects, from both which, yet Almighty God knows how to Raise his own Glory; to the Humble and Teachable the Gospel is in Adjutorium; to the Scorners and Despisers it will be in Testimonium; to some the Savour of Life unto Life, to others the Savour of Death unto Death.  
11 But when they shall lead you, and deliver you up, take no thought before hand what ye shall speak, neither do ye premeditate; But whatsoever shall be given you in that Hour, that speak ye, for it is not ye that speak, but the Holy Ghost. 12 Now the Brother shall Betray the Brother to death, and the Father the Son; and Children shall rise up against their Parents, and shall cause them to be put to Death. 13 And ye shall be hated of all Men for my Names sake; but he that shall endure to the end, the same shall be Saved.  
Here our Saviour Acquaints his Disciples, That for Preaching the Gospel, they should be brought before Kings and Rulers; but Advises them when they should be so brought, not to be Anxiously Thoughtful and Solicitous what they should say, for it should be suggested to them by the Holy Ghost, what to say in that Hour. Learn thence, That though the Truth of Christ may be opposed, yet the Defenders of it shall never be ashamed, for rather than they shall want a Tongue to plead for it, God himself will prompt them by his Holy Spirit, and suggest such Arguments to them, as all their Enemies shall not be able to gainsay. Observe farther, How our Saviour describes the bitter Enmity of the World against the Preachers of the Gospel, to be such as would over come and extinguish even the Natural Affection of the nearest Relations one towards another, The Brother shall betray the Brother t● Death. Grace Teaches us to lay down our Lives for the Brethren; but Corruption in General, and Enmity to the Gospel in particular, teaches Brother to take away the Life o● Brother, The Brother shall betray the Brother to Death, Observe Lastly how our Saviour Comforts his Disciples, that there would be an End of these their sharp and bitter Sufferings, assuring them, that if their Faith and Patience did hold out unto the end, they should be Saved; this is our Comfort: Our Sufferings for Christ may be sharp, but they shall be short; if our Sufferings for Christ end not in our Life-time, they will end with our Lives.  
14 When ye shall see the Abomination of Desolation, spoken of by Daniel the Prophet, standing where it ought not (let him that readeth understand.)  
The sense is, When ye shall see the Roman Army, which is an Abomination to you, and an occasion of great Desolation wherever it goes, when you shall see that Abominable Desolating Army, Begirting the City of Jerusalem, in order to her Ruin, and being laid waste: Then call to mind the Prophecy of Daniel, which primarily respected Antiochus, but secondarily Titus the Roman Emperor, and shall now be fully Completed; for the Siege shall not be Raised, till both City and Temple be Razed to the Ground. From whence Learn, (1.) That God has Instruments ready at his call to lay waste the strongest Cities, and to Ruin the most Flourishing Kingdoms which do reject his Son, and refuse the Tenders of his Grace. (2.) That God can, and sometimes doth make use of those very Persons whom Sinners most abhor, to be the Instruments o● their Punishment, and the occasions of their Destruction: The Roman Army which was an Abomination to the Jews, did God destroy them by.  
15 Then let them in Judea, flee to the Mountains; and let him that is on the Housetop not go down into the House, neither enter therein, to take any thing out of his House. 16 And let him that is in the Field, not turn back again for to take up his G●rm●nt. 17 But woe to them which are with Child, and to them that give Suck in those days. 18 And pray ye, that your flight be not in the Winter.  
The meaning is, As soon as ye shall see the Roman Army appear before the City of Jerusalem, let every one that values his own Safety, fly as far and as fast as he can, as Lot fled from the Flames of Sodom, and be glad, if by flight he can save his Life, though he lose Goods and , and all things beside. Whence Learn, That when Almighty God is pouring forth his Fury upon a sinful People, it is both Lawful, and a Necessary Duty by Fli●ht to endeavour to shelter and secure ourselves from the approaching Calamity and Desolation; when ye see Jerusalem c●●mpassed with Army's, flee to the Mountains. (2.) That in Case of fli●ht before an Enraged Enemy and Bloody Army, if we lose all that we have, and our Lives be given us for a Prey, we f●re well, and the Lord deals very Graciously and Mercifully with us. Next our Saviour declares the doleful Distress of those that could not flee from the Roman Army encompassing Jerusalem, as Women great with Child, and others g●ving suck, who by that means are like to lose their Lives; and adds farther, that it would increase the Calamity, if their flight should happen to be in the Winter, or as St. Matthew adds, on the Sabbath day, Matth. 24.20. Pray ye that your flight be not in the Winter, nor on the Sabbath-day; Flight in the Winter is sad, because we can then fly neither fast nor far, and on the Sabbath-day it is very sorrowful, that being the day of our Spiritual Labour, and of our Bodily Rest. Learn thence, That it is a great Addition to the trouble and disquiet of a good Man's Spirit, when the day of his Spiritual Rest is Interrupted, and instead of Enjoying Communion with God in his House, he is driven from House and Home.  
19 For in those days shall be Affliction, such as was not from the Beginning of the Creation, which God Created unto this time, neither shall be. 20 And except that the Lord had shortened those Days, no flesh should be Saved; but for the Elects sake, whom he hath Chosen, he hath shortened those Days.  
The dreadful Calamities which were coming upon the Jews in general, and Jerusalem in particular, are here foretell by our blessed Saviour, partly from the Roman-Army without, and partly from the Seditions and Factions of the Zealots within, who committed such outrages and Slaughters, that there were no less than an Hundred Thousand Jews slain, and Ninety Seven Thousand taken Prisoners. They that Bought our Saviour for Thirty Pence, were now themselves Sold Thirty for a Penny. Now did the Temple itself become a Sacrifice, a whole Burnt-Offering, and was Consumed to ashes. Yet Observe, Christ promises, that those days of Vengeance should be shortened for the Elects sake; God had a Remnant which he designed show d survive that Destruction, to be an Holy Seed, and accordingly the Providence of God so ordered it, that the City was taken in six Months, and the whole Country depopulated in Eighteen. From whence Observe, How the Lord intermixes some Mercy with the extremest Misery that doth befall a People for their Sin, on this side Hell; No Sinner can say in this Life, that they feel the strokes of Justice to the utmost, or that they have Judgement without Mercy.  
21 And then, if any Man shall say unto you, Lo here is Christ, or lo he is there, Believe him not. 22 For false Christ's, and false Prophets shall rise, and shall show Signs and Wonders, to Seduce if it were possible the very Elect. 23 But take ye heed, behold I have foretell you all things.  
The Jews had all along cherished in themselves a vain expectation, that the Promised Messiah should be a Temporal Deliverer, and set them at Liberty from the Power and Slavery of the Romans, and accordingly our Saviour declares to his Disciples here, that immediately before Jerusalem's Destruction, several Persons taking the Advantage of this Expectation, would make themselves Heads of Parties, and pretend that they were the true Messiah, who should save and deliver them from their Enemies, if they would follow them, hereupon our Saviour cautions his Disciples against such false Christ's, and false Prophets, and bids them not believe them, though they did never so many great Signs and Wonders, and promised them never such glorious Deliverances. From hence Note, (1.) That the Churches great Danger is from Seducers, that come in Christ's Name, and pretend to Work Signs and Wonders by his Authority. Note (2.) That such is the power of Seduction and Delusion, That many in all Ages of the Church have been carried away with Seducers and False Teachers. (3.) That the Elect themselves, if lest to themselves, might be Seduced, but being guarded by Divine Power against Seduction and Delusision, they shall be preserved from that fatal Mischief; They shall seduce (if p ssible) even the Elect.  
24 But in those days after that Tribulation, the Sun sh●ll be darkened, and the Moon shall not give her Light. 25 And the Stars of Heaven shall fall, and the Powers that are in Heaven shall be shaken. 26 And then shall they see the Son of Man coming in the Clouds, with great Power and Glory. 27 And then shall he send his Angels, and shall gather together his Elect from the Four Winds; from the utmost part of the Earth, to the uttermost part of Heaven.  
Our Saviour goes on in Figurative Expressions, to set forth the Calamities that should befall the Jewish Nation, immediately after Jerusalem's Destruction; The Sun shall be Darkened, that is, all their Glory and Excellency shall be Eclipsed, all their Wealth and Prosperity shall be laid waste, their whole Government, Civil and Ecclesiastical, destroyed; and such Marks of Misery found upon them, as never were seen upon a People. Those that apply this to the general Judgement, understand the words Literally, that Sun and Moon will then have their Influences suspended, that the Holy Angels will be sent forth to gather the Elect from all quarters of the World, with the sound of a Trumpet, says St. Matthew. Probably, as there was an audible sound of a Trumpet at the giving of the Law, so there shall be the like found of a Trumpet when Christ shall Summon the World to Judgement for Transgressing of that Law. A joyful Sound will this be to the Friends of Christ, a doleful, dreadful Sound in the Ears of his Enemies.  
28 Now Learn a Parable of the Figtree when her Branch is yet tender, and putteth forth Leaves, ye know that Summer is near. 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, 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 itself; (2.) The Uncertainty of the Time. The Certainty of his Coming he sets forth by the Similitude of the Figtree, whose Beginning to Bud declares the Summer at hand. Thus our Saviour tells them, that when they should see the  Signs, they might Conclude the Destruction of their City and Temple to be nigh at hand; and accordingly some then Living did see ●hese Predictions Fulfilled. Observe (2.) The Uncertainty as to the precise Time when this Judgement 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 Judgement 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 Jest 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 foregoing Doctrine of the Certainty and Suddenness of his coming to Judgement, to enforce 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 aught 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 twofold 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 Virtues of a good life, when our Lamps are burning, and our Loins 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 Precedent, in not believing Jesus to be the Messiah, 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 Subtle; they consult how they may take him ●y craft and put him to Death. Thence Note, That Satan makes use of the subtlety 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 managed, 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 no● 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 alabaster box of Ointment of Spikenard very precious, and she broke 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 Ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor; and they murmured against her. 6 And Jesus s●id, le● 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 aforehand to anoint my body to the Burying. 9 Verily I said unto you, wheresoever this Gospel shall be Preached through 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 Wom●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 heart towards Christ, nothing is adjudged too dear for him, neither will it suffer itself to be out s●ined by any Examples; the weakest Woman that strongly L●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, than murmuring Judas. Observe, (3.) How readily our Holy Lord vindicates this good Woman, she says nothing for her sel●, 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 flowed from a principle o● Love to Christ, and lastly, he gives the Reason o● her Action, she did it for my Burial. As Kings and great Persons were wont in those Eastern Countries at their Funerals to be Embalmed 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 extols 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 Household; shall we wonder to find Friends unfriendly or unfaithful to us, when our Saviour had a Traitor in his own Family? Observe, (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 impieties 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, Spite, or ill Will against our Saviour, but a base and unworthy Spirit of Covetousness possessed 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 shows us both the danger of the sin, and the great care we ought to take to preserve ourselves 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 show 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, etc. (2.) How readily the heart of this Householder 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 dwelled 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 puffed 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 woe 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 the holy Ordinances of God, which they have no right (whilst such) to partake of. (2.) That the presence of such persons doth pollute the Ordinance only to themselves; holy persons are not polluted by their Sins, therefore ought not to be discouraged from coming by their presence there. Observe, (2.) What a surprising and astonishing word it was, which dropped from our Saviour's Mouth amongst his Disciples: One shall betray me, yea, one of you shall betray me. Can any Church upon Earth expect purity in all its Members, when Christ's own family of Twelve had a Traitor and a Devil in it? Yet tho' it was very sad to hear of one, it was matter of joy to understand, that there was but one. One Hypocrite in a Congregation is too much, but there is cause of rejoicing if there be no more. Observe, (3.) Christ did not name Judas, and say, Thou, O perfidious Judas, art the Traitor, but one of you shall betray me: Doubtless it was to draw him to Repentance, and to prevent the giving him any provocation. Lord! how sad is it for any of thy Family, who pretend friendship to Thee, to conspire with thine Enemies against Thee? For any that eat of thy Bread, to lift up their heel against Thee? Observe, (4.) The Disciples sorrow upon these words of Christ, and the effect of that Sorrow. Their Sorrow was (as well it might) exceeding great: Well might innocent Disciples be overwhelmed with Sorrow to hear that their Master should die, that he should die by Treason, that the Traitor should be one of themselves. But though their Sorrow was great, yet was the effect of their Sorrow very good, it wrought in them an holy suspicion of themselves, and caused every one to search himself, and say, Master, is it I? Learn hence, That it is possible for such secret wickedness to lodge in the heart as we never suspected, till Time and Temptation drew it forth: None of the Disciples suspected, nay, Judas himself never apprehended that depth of iniquity and hypocrisy which was found lodging in him. Yet Note, that though the Disciples were jealous and suspicious, yet was it of themselves, not of one another, nay, not of Judas himself, every one said, Master, is it I? not, Master, is it Judas? True Sincerity and Christian Charity will make us more suspicious of ourselves, then of any other: it hopes the best of others, and fears the worst of ourselves. Observe, (5.) That though Judas sees himself pointed at by our Saviour, and hears the dreadful Threaten denounced against him, that it had been better for him, that he had ne-never been Born, yet he is no more Blanked, than innocence itself. Resolute Sinners run on desperately in their Evil Courses, and with open Eyes see and meet their own Destruction, without being either dismayed at it, or Concerned about it. This Shameless Man had the Impudence to say to our Blessed Saviour, Master, is it I? Our Saviour gives him a direct Answer, Thou sayest it. Did not Judas (think we) Blush extremely, cast down his guilty Eyes, and let fall his drooping Head at so galling an intimation? Nothing less; we read of nothing like it. Lord! How does obduracy in Sin, steel the Brow, and make it uncapable of all Relenting impressions. Observe Lastly, How our Saviour prefers Nonentity before Damnation; It had been better for that Man he had never been born. A Temporal miserable Being is not worse than no Being; but Eternal Misery is much worse than Nonentity; Better to have no Being, than not to have a Being in Christ. It had been better for Judas that he had never been Born, than to lie under Everlasting Wrath.  
22 And as they did eat, Jesus took Bread, and blessed, and broke it, and gave to them and said, Take, eat, this is my Body. 23 And he took the Cup, and when he had given Thanks, he gave it to them, and they all drank of it. 24 And he said unto them, This is my Blood of the New Testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the Fruit of the Vine, until that day that I drink it new in the Kingdom of God. 26 And when they had sung an Hymn, they went out into the Mount of Olives.  
Immediately after the Celebration of the Passover, our Lord Institutes his Holy Supper; in which Institution we have Observable, The Author, the Time, the Elements, and Ministerial Actions. Observe here, (1.) The Author of this new Sacrament, Jesus took Bread; Note thence, That to Institute a Sacrament is the sole Prerogative of Jesus Christ. The Church has no Power to make new Sacraments, it is only her Duty to Celebrate those which her Saviour has made. Observe (2.) The Time of the Institution, the Night before his Passion; The Night in which he was Betrayed, Jesus took Bread. Learn thence, That it is very necessary when Sufferings are approaching, to have Recourse to the Table of the Lord, which affords both an Antidote against Fear, and is a Restaurative to our Faith. Observe (3.) The Sacramental Elements, Bread and Wine; Bread representing the Body, and Wine the Blood of our dear Redeemer. Observe (4.) The Ministerial Actions, The Breaking of the Bread, and the Blessing of the Cup; as to the Bread, Jesus took it; that is, set it apart from Common Use, and separated it for Holy Ends and Purposes; He Blessed it; that is, Prayed for a Blessing upon it; and Broke it, thereby shadowing forth his Body broken upon the Cross; and he gave it to his Disciples, saying, This broken Bread signifies my Body, suddenly to be broken upon the Cross, for the Redemption and Salvation of a lost World; Do this in Remembrance of my Death. As to the Cup; Christ having set it apart by Prayer and Thanksgiving, he Commands his Disciples to drink all of it, and accordingly they all drink of it, says this Evangelist, and our Saviour gives his Reason for it, v. 24. For this is my Blood of the New Testament, which is shed for Remission of sins; that is, the Wine in this Cup represents the shedding of my Blood, by which the New Covenant betwixt GOD and Man is Ratified and Confirmed. Whence we Gather, That every Communicant hath as undoubted a Right to the Cup, as to the Bread in the Lord's Supper; Drink ye all of this, says Christ; therefore to deny the Cup to the Common People is Sacrilege, and directly contrary to our Saviour's Institution. After the Celebration was over, our Saviour and his Disciples Sang an Hymn, as the Jews were wont to do at the Passover, the six Eucharistical Psalms, from the 113th, to the 119th Psalm; From Christ's Example we gather, how suitable it is to sing a Psalm after the Celebration of the Lord's Supper; How fit is it, that God be Glorified in his Church by singing of Psalms, and in particular when the Lord's Supper is Celebrated; When they had Sung an Hymn, they went into the Mount of Olives.  
27 And Jesus saith unto them, All ye shall be offended because of me this Night; for it is written, I will smite the Shepherd, and the Sheep shall be scattered. 28 But after that I am Risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not I 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this Night, before the Cock Crow Twice, thou shalt deny me Thrice. 31 But he spoke more vehemently, if I should die with thee, I will not deny thee in any wise. Likewise also said they all.  
Observe here, (1.) The Warning that our Saviour gives his Disciples of their Forsaking of him in the time of his Sufferings; All ye shall be offended, because of me this night. Learn, that Christ's dearest Friends forsaken and left him alone in the midst of his greatest distress and danger. Observe (2.) What was the Cause of their Flight; it was their Fear, the weakness of their Faith, and the prevalency of their Fear. Oh how sad and dangerous is it, for the best of Men to be left under the power of their own Fears, in the day of Temptation. Observe (3.) Notwithstanding our Saviour's Prediction, St. Peter's Presumption of his own Strength and Standing, Though all Men forsake thee, yet-will not I. Learn thence, That Self-confidence, and a Presumptuous Opinion of their own Strength, is a sin very incident to the holiest and best of Men. This good Man resolved honestly, no doubt, but too too much in his own strength. Little, little did he think what a Feather he should be in the Wind of Temptation, if once left to the Power and Prevalency of his own Fears: None are so near falling, as those who are most confident of their own Standing; if ever we stand in the day of Trial, 'tis the fear of falling that must enable us to stand.  
32 And they came to a place which was named Gethsemane; and he saith unto his Disciples, sit ye here, while I shall pray. 33 And he taketh with him Peter, and James, and John, and began to be sore amazed, and to be very heavy. 34 And saith unto them, My Soul is exceeding sorrowful unto Death, Tarry ye here and watch. 35 And he went forward a little, and fell on the Ground and Prayed, That if it were possible the Hour might pass from him. 36 And he said, Abba, Father, all things are possible unto thee, Take away this Cup from me; nevertheless, not as I will, but what thou wilt. 37 And he cometh and findeth them sleeping; and saith unto Peter, Simon, sleepest thou? couldst not thou watch one Hour? 38 Watch ye and pray, lest ye enter into Temptation; the Spirit truly is ready, but the Flesh is weak. 39 And again he went away and prayed, and spoke the same words. 40 And when he returned, he found them asleep again, for their Eyes were heavy; neither witted they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now and take your rest; it is enough, the Hour is come; behold the Son of Man is Betrayed into the Hands of Sinners; Rise up, let us go, lo he that Betrayeth me is at hand.  
Our Blessed Saviour being now come with his Disciples into the Garden, he falls there into a bitter and bloody Agony, in which he prayed with wonderful Fervency and Importunity to his Heavenly Father; his Sufferings were now coming on a great pace; and he meets them upon his Knees, and would be found in a Praying Posture. Learn thence, That Prayer is the best Preparative for, as well as the most powerful Support under the heaviest Sufferings that can befall us. As to this Prayer of our Saviour in the Garden, many things are very Observable, as (1.) The place where he Prayed, the Garden. But why went Christ thither? not with our first Parents to hid himself there amongst the Trees of the Garden, from the Notice and Observation of his Enemies; But as a Garden was the place where our Misery began; as the first scene of humane sin and misery was Acted in a Garden; so does our Lord choose a Garden as the fittest place for his Agony and Satisfactory pains to begin in: Again, this Garden was a place of privacy and Retirement, where our Lord might best attend the Offices of Devotion, preparatory to his Passion: John 18.2. tells us, That Jesus ofttimes resorted to this Garden with his Disciples, and that Judas well knew the place; It is evident then, that Christ went not into the Garden to shun his Sufferings, but to prepare himself by Prayer to meet his Enemies. (2.) Observe the Time when he entered into the Garden for Prayer; it was in the Evening before he Suffered; here he spent some hours in pouring forth his Soul to God: For about Midnight, Judas with his Black Guard came and Apprehended him in a Praying Posture. Our Lord Teaching us by his Example, that when eminent Dangers are before us, especially when Death is Apprehended by us, to be very much in Prayer to God, and very fervent in our Wrestle with him. Observe (3.) The Matter of our Lord's Prayer, That if possible the Cup might pass from him, and he might be kept from the Hour of Suffering; that his Soul might escape that Dreadful Wrath at which he was so sore Amazed. But what! Did Christ then begin to Repent of his Undertaking for Sinners? Did he shrink and give back when it came to the pinch? No, nothing less; but as he had two Natures, being GOD and Man, so he had two distinct Wills, as Man he feared and shunned Death; as GOD man he willingly submitted to it: The Divine Nature, and the Humane Spirit of Christ, did now Assault each other with disagreeing Interests. Again, this Prayer was not Absolute but Conditional; If it be possible, Father, if it may be; if thou art willing, if it please thee, let this Cup pass, if not, I will drink it. The Cup of Sufferings we see is a very bitter and distasteful Cup, a Cup which Humane Nature abhors, and cannot desire, but pray against; yet doth God put this Bitter Cup of Affliction into the Hands ofttimes of those whom he doth sincerely Love; and when he doth do so, it is their Duty to drink it with Silence and Submission, as here their Lord did before them; Father, let the Cup pass, yet not my Will, but thine be done. Observe (4.) The Manner of our Lord's Prayer in the Garden; and here we may Remark. (1.) it was a Solitary Prayer; he went by himself alone, out of the Hearing of his Disciples. The Company of our best and dearest Friends is not always Seasonable; there is a time to be Solitary, as well as to be Sociable; there are Times and Cases when a Christian would not be willing that the most intimate Friend he has in the World should be with him, to hear what passes in secret betwixt him and his God. (2.) It was an humble Prayer, that's Evident by the Postures into which he cast himself; sometimes Kneeling, sometimes lying prostrate upon his Face; he lies in the very Dust, and lower he cannot lie, and his Heart was as low as his Body. (3.) It was a vehement, fervent, and most importunate Prayer; such was the fervour of our Lord's Spirit, that he Prayed himself into an Agony. Oh let us blush to think how unlike we are to Christ in Prayer, as to our praying-frame of Spirit. Lord! what deadness and drowsiness, what stupidity and formality, what dulness and Laziness is found in our Prayers? How often do our Lips move, when our Hearts stand still? (4.) It was a reiterated and Repeated Prayer; he Prayed the first, second, and third time, for the passing of the Cup from him; he returns upon God over and over again, resolving to take no Denial. Let us not be Discouraged, though we have sought God often for a particular Mercy, and yet no Answer has been given in unto us. Our Prayers may be answered, though their Answer for the present is suspended. A Prayer put up in Faith, according to the Will of God, though it may be delayed, it shall not be lost. Our Saviour Prayed the first, second, and third Time, for the passing of the Cup, and altho' he was not heard as to Exemption from Suffering, yet he was heard as to Support under Suffering. Observe (5.) The Posture the Disciples were found in when our Lord was in this Agony, Praying to his Father, They were fast asleep. Good God Can they possibly sleep at such a time as that was, when Christ's Soul was exceeding Sorrowful? Can their Eyes be thus heavy? Learn thence, That the best of Christ's Disciples may be, and ofttimes are over-taken with Infirmities; with great Infirmities, when the most important Duties are performing; He cometh to his Disciples, and finds them sleeping. Observe (6.) The mild and gentle Reproof which he gives the Disciples for their sleeping; Can ye not watch with me one hour? Can you not Watch when your Master is in such Danger? Can you not Watch with me, when I am going to deliver up my Life for you? What not one Hour? and that the parting Hour too? After his Reprehension, he Subjoins an Exhortation, Watch and Pray, that ye enter not into Temptation, and superadds a forcible Reason, for though the Spirit be willing, yet the flesh is weak. Thence Learn, That the Holiest and best Resolved Christians, who have willing Spirits for Christ and his Service, yet in regard of the Weakness of the Flesh, or frailty of Humane Nature, it is their Duty to Watch and Pray, and thereby guard themselves against Temptation; Watch and Pray that ye enter not into Temptation, for though the Spirit is willing, yet the flesh is weak.  
43 And immediately while he yet spoke, cometh Judas, one of the Twelve, and with him a great Multitude, with Swords and Staves, from the Chief Priests, and Scribes, and Elders. 44 And he that Betrayed him, had given him a Token, saying, whomsoever I shall kiss, that same is he, Take him and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, Master, and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by, dre● a Sword, and smote a Servant of the High-priests, and cut off his Ear. 48 And Jesus answered and said unto them, Are ye come out as against a Thief, with Swords and with Staves to take me? 49 I was daily with you in the Temple, Teaching, and ye took me not; but the Scriptures must be Fulfilled. 50 And they all forsook him, and fled.  
The Hour is now almost come, even that Hour of Sorrow which Christ had so often spoken of, yet a little while, and the Son of Man is betrayed into the hands of Sinners; for while he yet spoke, cometh Judas with a Band of Soldiers, to apprehend him; it was the Lot and Portion of our Dear Redeemer to be Betrayed into the hands of his Mortal Enemies, by the Treachery of a false and dissembling Friend. Here we have Observable, (1.) The Traitor, (2.) The Treason, (3.) The Manner how, (4.) The Time when this Treasonable Design was Executed. Observe (1.) The Traitor Judas. All the Evangelists carefully describe him by his Name Judas, by his surname Judas Iscariot, lest he should be mistaken for Judas the Brother of James. Almighty God takes great care to preserve the Names of his upright-hearted Servants; he is further described by his Office, One of the Twelve: The Eminency of his Place and Station, was an high aggravation of his Transgression. Learn hence, That the greatest Professors had need be very jealous of themselves, and suspicious of their own Hearts, and look well to the Grounds and Principles of their Profession, for a Profession begun in Hypocrisy, will certainly end in Apostasy. Learn farther, That Persons are never in such eminent Danger, as when they meet with Temptations exactly suited to their Master Lusts. Covetousness was Judas his Master-sin; the Love of the World made him a Slave to Satan, and the Devil lays a Temptation before him exactly suited to his Temper and Inclination, and it instantly over-comes him. Oh pray we, that we may be kept from a strong and suitable Temptation, a Temptation suited to our inclination, and predominant Lust and Corruption. Observe (2.) The Treason of this Traitor Judas; he led on an Armed Multitude to the place where Christ was, gave them a Signal to discover him by, and bids them lay Hands upon him, and hold him fast. This Treason of Judas is attended with these Hellish Aggravations; He had been a Witness to the Miracles which our Saviour had wrought by his Divine Power; and therefore could not sin out of Ignorance; What he did was not at the solicitation and persuasion of others, but he was a Volunteer in this Service; the High-priests did not send to him, but he went to them, offering his Assistance: No doubt it was matter of Surprise to the Chief Priests, to find one of Christ's own Disciples at the head of a Conspiracy against him! Lord! How dangerous is it to allow ourselves in any one secret or open Sin? None can say how far that one Sin may in time lead us. Should any have told Judas that his Love of Money, would at last make him sell his Saviour, he would have said with Hasael, is thy Servant a Dog that he should do this thing? That Soul can never be safe, that Harbours one sin within its Breast. Observe (3.) The manner how this Hellish Plot was Executed, partly by Force, and partly by Fraud; by Force, in that Judas came with a Multitude, Armed with Swords and Staves; and by Fraud, giving a kiss, and saying, Hail, Master; Here was Honey in the Lips, but Poison in the Heart. Observe (4.) The Time when, the Place where, and the Work which our Saviour was about, when this Treasonable Design was Executed; he was in the Garden with his Disciples, exhorting them to Prayer and Watchfulness, dropping Heavenly Advice and Counsel upon them; while he yet spoke, Lo! Judas came. Our Saviour was found in the most Heavenly and Excellent Employment, when his Enemies came to Apprehend him. Lord! How happy is it when our Sufferings finds us in God's way, engaged in his Work, and engaging his Assistance by fervent Supplication? Thus did our Lord's Sufferings meet him, may ours in like manner meet us. Observe (5.) The Endeavours used by the Disciples for their Master's Rescue. One of them, (St. Matthew says it was Peter) draws his Sword, and cuts off the Ear of Malchus, who probably was one of the forwardest to lay hands on Christ. But why did not St. Peter draw upon Judas, rather than Malchus? because, though Judas was more Faulty, yet Malchus was more forward to arrest and carry off our Saviour: How doth a pious Breast swell with Indignation at the sight of any open Affront offered to its Saviour. Yet though St. Peter's Heart was sincere, his hand was Rash; good Intentions are no Warrant for irregular Actions; and accordingly Christ, who accepted the Affection, reproves the Action; Put up thy Sword, for they that take the Sword, shall perish by the Sword; Christ will thank no Man to fight for him without a Warrant and Commission from him. To resist a Lawful Magistrate, in Christ's own Defence, is rash Zeal, and discountenanced by the Gospel. Observe Lastly, The effect which our Saviour's Apprehension had upon the Disciples, They all forsook him and fled; They that said to Christ a little before, Though we should die with thee, yet will not we deny thee, do all here desert, and Cowardly forsake him, when it came to the Trial. Learn hence, That the best and holiest of men know not their own Hearts, when great Temptations and Trials are before them, until such time as they come to grapple with them. No Man knows his own strength, till Temptation puts it to the proof.  
51 And there followed him a certain young Man, having a Linen Cloth cast about his naked Body; and the young Man laid hold on him. 52 And he left the Linen Cloth, and fled from them naked. 53 And they led Jesus away to the High Priest, and with him were assembled all the Chief Priests, and the Elders, and the Scribes. 54 And Peter followed him afar off, even into the Palace of the High Priests, and he sat with the Servants, and warmed himself at the Fire. 55 And the Chief Priests and all the Council sought for Witness against Jesus to put him to death, and found none. 56 For many bare false Witness against him, but their Witness agreed not together. 57 And there arose certain and bare false Witness against him, saying, 58 We heard him say, I will destroy this Temple that is made with hands, and within three days I will build another, made without hands. 59 But neither so did their Witness agree together. 60 And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? What is it which these Witness against thee? 61 But he held his peace and answered nothing; Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am, And ye shall see the Son of Man sitting on the Right hand of Power, and coming in the Clouds of Heaven. 63 Then the High Priest rend his , and said, What need we any farther Witnesses? 64 Ye have heard the Blasphemy, What think ye? and they all condemned him to be Guilty of Death. 65 And some began to spit on him, and to cover his Face, and to buffer him, and to say unto him, Prophecy, and the Servants did strike him with the Palms of their hands.  
Here we have the History of our Saviour's Examination before the Highpriest and Council, who sat up all Night to Arraign and Try the Holy and Innocent Jesus, for lest his Death should look like a downright Murder, they allow him a Mock-Tryal, and abuse the Law, by perverting it to Injustice and Bloodshed. Accordingly false Witnesses are suborned, who Depose, that they heard him say, he would destroy their Temple, and build it again in three days. It is not in the power of the greatest Innocency, to protect the most Innocent and Holy Person from Slander and false Accusation; yea, no Person is so innocent and good, whom false Witness may not Condemn. Observe (2.) Our Lord's Meekness and Patience, his Silence under all these wicked Suggestions and false Accusations, Jesus held his peace, and answered nothing, v. 61. Gild is naturally Clamorous and Impatient, but Innocency is silent and careless of Misreports. Learn hence, That to bear the Revile, Contradictions, and false Accusations of Men, with a silent and submissive Spirit, is an Excellent and Christ-like Temper. Our Lord stood before his unjust Judge and false Accusers, even as a Sheep before the Shearer, dumb and not opening his Mouth, even then when a Trial for his Life was managed, and most maliciously and illegally against him, When he was reviled, he reviled not again, when he suffered, he threatened not. May the same humble Mind, and forgiving Spirit be in us, which was also in Christ Jesus. Observe (3.) That although our Saviour was silent and made no Reply to the false Witnesses, yet now, when the question was solemnly put by the Highpriest; Art thou the Christ, the Son of the Blessed, he answered, I am. Thence Learn, That although we are not obliged to every ensnaring Question to make Answer, yet are we bound faithfully to own, and freely to confess the Truth when solemnly called thereunto; when our Silence will be interpreted a Denial of the Truth, a Dishonour to God, a Reproach and Scandal to our Brethren; it will be a great Sin to hold our Peace; and we must not be silent, though our Confession of the Truth hazards our Liberty, yea, our Life. Christ knew that his Answer would cost him his Life, and yet he durst not but give it, Art thou the Son of the Blessed, Jesus said, I am. Observe (4.) The Crime which the Highpriest pronounces our Saviour to be Guilty of, that of Blasphemy; He hath spoken Blasphemy; Hereupon the Highpriest rends his , it being usual with the Jews so to do, both to show their Sorrow for it, and great detestation of it, and indignation against it. Observe (5.) The vile Affronts, and horrid Abuses, which the Enemies of our Saviour put upon him, they spit in his Face, they blind fold him, they smite him with their hands, and in Contempt and Mockery, bid him prophesy who it was that smote him. Verily there is no degree of Contempt, no mark of Shame, no kind of Suffering, which we ought to decline or stick at for Christ's sake, who hide not his Face from shame and spitting upon our Account.  
66 And as Peter was beneath in the palace, there cometh one of the maids of the high Priest. 67 And when she saw Peter warming himself, she looked upon him, and said, and thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know him not, neither understand I, what thou sayest; and he went out into the Porch, and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, this is one of them. 70 And he denied it again, and a little after, they that stood by, said again to Peter, surely thou art one of them; for thou art a Galilean, and thy speech agreeth thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the Cock crew, and Peter called to mind the word that Jesus said unto him, before the Cock crow twice, thou shalt deny me thrice, and when he thought thereon he wept.  
This last Paragraph of the Chapter gives us an Account of the fall and rising of Peter, of his sin in denying Christ, and of his recovery by Repentance, both must be considered distinctly. First, as touching his sin and fall, there are four particulars Observable relating thereunto, namely, the sin itself, the occasion of that sin, the reiteration and repetition of it, and the aggravating circumstances attending it. Observe, (1.) The Sin itself, the denial of Christ Jesus his Lord, I know not the man, and this backed with an Oath, he swears that he knew not the man, and at last wishes an horrid imprecation upon himself, if he knew such a man. Verily the slavish and inordinate fear of suffering, may draw the holiest and best men to commit the vilest and the worst of sins. Observe, (2.) The occasions of this sin, and they were three, (1.) His following of Christ afar off, to follow Christ is the effect of Faith, to follow him afar off, is the fruit of fear and the effect of frailty. woe unto us when a Temptation comes, if we be far from Christ's presence and assistance. (2.) His being in wicked company amongst Christ's Enemies, would we escape Temptations to sin, we must then decline such company as will allure and draw us into Sin. Peter had better have been a cold by himself alone, than warming himself at a fire which was compassed in with the Blasphemies of the multitude, where his Conscience tho' not feared was yet made hard. (3.) A presumptuous Confidence of his own strength and standing was another occasion of Peter's falling, though all men forsake thee, yet will not I; Oh, Lord! to presume upon ourselves is the ready way to provoke thee to leave us to ourselves, if ever we stand in the day of Trial, 'tis the fear of falling that must enable us to stand. Observe, (3.) The reiteration and repetition of this sin, he denies Christ again and again, he denies him first with a Lie, next with an Oath, then with a curse: Lord! how dangerous is it, not to resist the first beginnings of sin; if we yield to one Temptation, Satan will assault us with more and stronger. Peter proceeded from a denial to a Lie, from a Lie, to an Oath, from an Oath, to a curse; it is our wisdom vigorously to resist sin at the beginning, for then have we most power and sin has least. Observe, (4.) The aggravating circumstances attending this sin of Peter's, and they are these. (1.) The Character of his Person, a Disciple, an Apostle, a chief Apostle, a special Favourite, who with James and John had the honour to be with Christ at his Transfiguration upon Mount Tabor, yet he denies Jesus Christ. (2.) The Person whom he denies, his Master, his Saviour and Redeemer, he that had washed Peter's feet, that had eat the passover with Peter, that had given the sacrament to Peter, yet is this kind and condescending Saviour denied by Peter. (3.) Consider the Persons before whom he denies him, the chief Priests and Elders and their Servants, oh! how grateful was it to them to see one Disciple sell Christ for Money, and another deny him through fear. Consider (4.) The time when he denied him, verily it was but a few hours after he had received the Holy Sacrament from Christ's own Hand; how unreasonable then is their objection against coming to the Lord's Table, that some who go to it, dishonour Christ as soon as they come from it. Such examples ought not to discourage us from coming to the Ordinance, but excite and increase our watchfulness after we have been there, that our after deportment may be suitable to the Solemnity of a Sacramental Table. Consider, (5.) The smallness of the Temptation he lay under to deny his Lord and Master; a Damsel only speaks to him, Art thou not one of his Disciples? had a band of armed Soldiers appeared to him and apprehended him, had he been bound and led away to the Judgment-hall, and there threatened with the Sentence of an Ignominious Death, some excuse might have been made for him; but to disown his relation to Christ upon a word spoken by a sorry Maid that kept the door only, the smallness of the Temptation was an high Aggravation of the crime. Ah, Peter! how unlike thyself wert thou at this time, not a Rock but a Reed; A pillar blown down by a Woman's Breath, Oh, frail humanity whose strength is weakness and infirmity. Note here, That in most of the Saints falls recorded in Scripture either the first Enticers to them, or the Accidental occasions of them, were the Female Sex; witness besides the first fall, that of adam's; the fall of Lot, Samson, David, Solomon and Peter. A weak Creature may be a strong Temter; nothing is too impotent or useless for the Devil's Service. It was a great aggravation of Peter's sin, that the voice of a Maid, a Doorkeeper only, should be stronger to overcome him, than his Faith in Jesus to sustain him. But what shall we say? small things are sufficient to cast us down, if God doth not hold us up; we sink under any Burden, if God sustains us not, and yield to the least Temptation, if he leaves us to ourselves. A Damsel shall then make a Disciple shrink, and a Doorkeeper is sufficient to drive an Apostle before her. This is the Account in short of St. Peter's Fall. Next follows the Relation of his Recovery and rising again by Repentance. Here we have Observable, (1.) The suddenness of his Repentance. (2.) The means of his Repentance. (3.) The manner of it. Observe, (1.) The suddenness of his Repentance, as his sin was sad, so was his Repentance speedy. Sins committed by surprise, and through the prevalency of a sudden Temptation, are much sooner repent of then where the sin is presumptuous and deliberate. David's murder and adultery were deliberate acts of Sin, in which he lay almost twelve Months without any Solemn Repentance for them. St. Peter's denial was hasty and sudden under a violent pang and passion of fear, and he takes the warning of the Cock to go forth and weep for his Transgression. Observe, (2.) The means of his Repentance which were twofold, the less principal was the crowing of the Cock, the more principal Christ's looking upon Peter, and Peter's remembering the word of Christ. (1.) The less principal means of St. Peter's rising and recovery by Repentance, was the crowing of the Cock, as the voice of the Maid occasioned him to sin, so the voice of the Cock occasioned him to reflect, that God who always can work without means, can when ever he please work by weak and contemptible means, and open the mouth of a Bird or a Beast for the conversion of a Man. But why doth our Lord make use of the crowing of a Cock to be the means of bringing St. Peter to Repentance? There is ever some mystery in Christ's Instruments; the Cock was a Preacher to call St. Peter to Repentance, there being something of Emblem between the Cock and a Preacher. The Preacher must have the wings of the Cock to rouse up himself from security and to awaken others to a sense of their Duty; he must have the watchfulness of the Cock to be ready to discover and forewarn Danger; he must have the Voice of the Cock to cry aloud and tell Israel of their sins, and terrify the Roaring Lion of Hell, and make him tremble: In a word, he must observe the hours of the Cock to crow at all seasons of the Night, to preach in Season, and out of Season the glad Tidings of Salvation. Again, (2.) The more principal means of St Peter's Recovery, was first Christ's looking upon Peter; Christ first looks upon Peter, before Peter looked either upon Christ, or upon himself. Oh! wonderful Love and Grace towards this poor Disciple, when our Saviour was upon his Trial for his Life, (a time when our thoughts would be wholly taken up about ourselves) even than did Christ find leisure to think upon Peter, to remember his disconsolate Disciple, to turn himself about and give him a pitiful but piercing look, a look that melted him into Tears: We never begin to lament our Sins, till we are lamented first by our Saviour. Jesus looked upon Peter, that was the first more principal means of his Recovery and Repentance. But (2.) The other means was Peter's Remembering the words of Christ, before the Cock crow, thou shalt deny me thrice. Now this remembrance was an applicative and feeling remembrance, he remembered the prediction of Christ, and applied it sensibly to himself: Teaching us, that the efficacy of Christ's word, in order to a sound Repentance, depends not upon the Historical Remembrance of it, but upon the close application thereof to every Man's Conscience. Observe, (3.) The manner of St. Peter's Repentance it was secret, he went out, it was sincere he wept, yea, wept bitterly, says St. Matthew; it was lasting and abiding even all the days of his Life. (1.) His Repentance was secret he went out, verè Dolet, qui sine Teste Dolet; he sought a place of Retirement, where he might mourn in secret. Solitariness is most agreeable to an afflicted Spirit, and as St. Peter's Sorrow caused him to go forth, so might also shame put him upon going out. Christ looked upon him, but how ashamed must he be to look upon Christ, considering that he so lately denied that he had ever seen him. (2) St. Peter's Repentance was Sincere, he wept, he wept bitterly; His Grief was extraordinary, and his Tears abundant; there is ever a weeping that must follow sin, sin must cost the Soul sorrow, either here or in Hell, we must either now mourn a while, or lament for ever; doubtless with Peter's Tears there was joined hearty Confession of Sin to God, and smart Reflections upon himself, we may suppose after this manner. Lord! what have I done, I, that did once acknowledge my Master to be Christ the Lord, have since denied him with Oaths and Imprecations; I, that promised to lay down my Life for his sake, have yet disowned and denied him at the voice of a Damsel. Oh! what weakness, what wickedness, what unfaithfulness was here: Oh! that my Head were Waters, and mine eyes a fountain of Tears, that I might weep all my days for the fault of this one Night. Blessed are indeed the Tears of a Converted Revolter, and Happy is the very Misery of a mourning Offender. (3) This holy Man's Repentance was lasting and abiding, he had a very quick sense, and lively remembrance of this Sin upon his Soul all his life. Ecclesiastical story Report, that ever after when St Peter heard the crowing of a Cock, he fell upon his knees and wept: Others say, that he was wont to rise at Midnight, and spend the time in penitent Devotion, between Cock-crowing and daylight; and the Papists who delight to turn every thing into Superstition, began that Practice of setting a Cock upon the top of Towers and Steeples, to put People in mind of this sin of Peter's, and of his Repentance also by that Signal. Lastly, St. Peter's Repentance was attended with an extraordinary Zeal and forwardness for the Service of Christ, to the and of his Life; he had a burning Love towards Christ, Lord, thou that knowest all things, knowest that I love thee, and as evidence of it he feed Christ's Sheep; for in the Acts of the Apostles, we read of his extraordinary Diligence to spread the Gospel, and his Travels in order thereunto are computed to be 950 Miles. Have any of us fallen with Peter, tho' not with a formal abjuring, yet by a practical denying of him? Let us go forth and weep with him, let us be more vigilant and watchful for time to come; let us express more extraordinary love unto and zeal for Christ; more diligence in his Service, and more concernedness for his Honour and Glory. This would be an happy improvement of this Example, the Lord grant it may have that Blessed effect. Amen.   

CHAP. XV.  
1 AND straightway in the Morning the Chief Priests held a Consultation with the Elders and the Scribes, and the whole Council, and bound Jesus, and carried him away, and delivered him to Pilate.  
The foregoing Chapter gave us an Account of Judas his Treason, in delivering our Saviour into the Hands of the Chief Priests. In this Chapter we find our Holy Lord brought by the Chief Priests unto Pontius Pilate the Roman-Governour, in order to his Condemnation. Whence Observe, That it has been the old Policy of Corrupt Church Governors, to abuse the Power of the Civil Magistrate, in Executing their cruel and unjust Censures and Sentences, upon holy and innocent Persons. The Chief Priests and Elders do not kill our Saviour themselves, (for it was not Lawful for them to put any Man to Death, being themselves under the Power of the Roman-Government) accordingly they deliver Christ over to the Secular Power, and desire Pilate the Civil Magistrate, to Sentence and Condemn him.  
2 And Pilate asked him, Art thou the King of the Jews? and he answering said unto him, thou sayest it. 3 And the Chief Priests accused him of many things, but he answered nothing. 4 And Pilate asked him, saying, answerest thou nothing? Behold, how many things they Witness against thee? 5 But Jesus yet answered nothing, so that Pilate marvelled.  
It is very Observable, how readily our Saviour Answers before Pilate. Pilate said, Art thou the King of the Jews; Jesus answered, Thou sayest it; or it is as thou saist. But to all the Accusations of the Chief Priests, and to all that they falsely laid to his Charge before Pilate, our Saviour answered never a Word; ●e Answered Pilate, but would ●ot answer the Chief Priests a word before Pilate, probably for these Reasons; because his Innocency was such as needed no Apology, because their Calumnies and Accusations were so notoriously false, that they needed no Confutation; to show his Contempt of Death, and to teach us by h●s Example to despise the false Accusations of malicious Men; and to learn us Patience and Submission, when for his sake we are slandered and Traduced; for these Reasons our Saviour was as a deaf Man, not answering the Calumnies of the Chief Priests; but when Pilate asks him a question, which our Saviour knew, that a direct Answer to would cost him his Life, Art thou the King of the Jews? he Replies, I am. Hence says the Apostle, 1 Tim. 6.13. That Jesus Christ before Pontius Pilate, witnessed a good Confession. Teaching us, That although we may, and sometimes aught to hold our Peace, when our own Reputation is Concerned, yet must we never be silent, when the Honour of God, and his Truth may effectually be promoted by a free, and a full Confession; For says Christ, whoever denies me before Men, him will I deny in the presence of my Father, and before all his Holy Angels.  
6 Now at the Feast he Released unto them one Prisoner, whomsoever they desired. 7 And there was one named Barrabas, which lay bound with them that had made Insurrection with him, who had committed Murder in the Insurrection. 8 And the Multitude crying aloud, began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I Release unto you the King of the Jews? 10 For he knew that the Chief Priests had delivered him for Envy. 11 But the Chief Priests moved the People, that he should rather Release Barrabas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews. 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what Evil hath he done? and they cried out the more exceedingly, Crucify him. 15 And so Pilate, willing to content the People, Released Barrabas unto them, and delivered Jesus, when he had Scourged him, to be Crucified.  
Now at the Feast, that is, at the Feast of the Passover, which by way of Eminency is called the Feast, the Governor used to Release a Prisoner, (possibly by way of Memorial of their Deliverance out of Egypt) accordingly Pilate makes a Motion, that Christ may be the Prisoner set at Liberty, in Honour of their Feast; for he was sensible, that what they did was out of Envy and Malice. Observe here, (1.) What were the sins which immediately occasioned the death of Christ, they were Covetousness and Envy; Covetousness caused Judas to sell him to the Chief Priests, and Envy caused the Chief Priests to deliver him up to Pilate to Crucify him; Envy is a kill and murdering Passion; Envy slayeth the silly one, Job 5.2. That is, it slayeth the silly Person who harbours this pestilent Lust in his Breast and Bosom; being like a Fire in his Bones, continually preying upon his Spirits; and it is also the occasion of slaying many an holy and innocent Person; for who can stand before Envy? The Person Envying wishes the Envied out of the way, yea out of the World; and if need be, will not only wish it, but lend a Lift upon occasion, towards it also. Witness the Chief Priests here, whose Envy was so Conspicuous and Bare-faced, that Pilate himself takes notice of it; he knew that the Chief Priests had delivered him for Envy. Observe (2.) How unwilling, how very unwilling Pilate was to be the Instrument of our Saviour's Death; One while he Expostulates with the Chief Priests, saying, What Evil hath he done? another while he bids them, take him, and judge him according to their Law. Nay, St. Luke says, that Pilate came forth three several times, professing, That he found no fault in him, Luke 23. From hence Note, That Hypocrites within the visible Church may be Guilty of such Tremendous Acts of Wickedness, as the Consciences of Infidels and Pagans without the Church may Boggle at, and Protest against. Pilate, a Pagan, absolves Christ, whilst the Hypocritical Jews, that heard his Doctrine, and saw his Miracles, do Condemn him. Observe Lastly, How Pilate suffers himself to be overcome with the Jew's Importunity, and contrary to the Light of his own Reason and Judgement, delivers the holy and innocent Jesus, first to be Scourged, and then Crucified; it is a vain Apology for Sin, when Persons pretend that they were not committed with their own Consent, but at the Instigation and importunity of others; Such is the Frame and Constitution of Man's Soul, that none can make him either wicked or miserable, without his own Consent; Pilate willing to content the People, when he had scourged Jesus, delivered him to be Crucified. Here Observe, That as the Death of the Cross was a Roman Punishment, so it was the manner of the Romans, first to whip their Malefactors, and then Crucify them: Now the Manner of the Roman Scourging is said to be thus: They stripped the Condemned Person, and bound him to a Post, two strong Men first Scourged him with Rods of Thorns; then two others Scourged him with Whips of Cords full of Knots; and last of all, two more with Whips of Wire, and therewith tore off the very Flesh and Skin from the Malefactors Back and Sides: That our Blessed Saviour was thus Cruelly Scourged by Pilat's Command, seems to some not improbable, from that of the Psalmist, Ps. 129.3. The ploughers ploughed upon my back, and made long Furrows, which if spoken Prophetically of Christ, was Literally Fulfilled in the Day of his Scourging. But why was the precious and tender Body of our Holy Lord thus Galled, Rend and Torn with Scourging? Doubtless to Fulfil that Prophecy Isa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the Hair; That by his Stripes we might be healed; and from his Example Learn; not to think it strange if we find ourselves Scourged, with Tongue, with Hand, or with both, when we see our dear Redeemer bleeding, by Stripes and Scourges before our Eyes.  
16 And the Soldiers led him away into the Hall called Pretorium; and they call together the whole Band. 17 And they clothed him with purple, and plaited a Crown of Thorns, and put it about his Head. 18 And began to Salute him; Hail, King of the Jews. 19 And they smote him on the Head with a Reed, and did spit upon him, and bowing their Knees worshipped him. 20 And when they had mocked him, they took off the Purple from him, and put his own  on him, and led him out to Crucify him.  
The next part of our Saviour's Sufferings consisted of Cruel Mockings, he had owned himself to be the King of the Jews, that is, a Spiritual King in and over his Church; but the Jews expecting that the Messiah should have appeared in the Pomp of an Earthly Prince, and finding themselves disappointed of their Expectation in our Saviour, they look upon him as a Deceiver and Impostor; and accordingly treat him as a mock-King, with all the marks of Derision and Scorn; for first, they put a Crown upon his Head, but a very ignominious and painful one, a Crown of Thorns; they place a Sceptre in his hand, but that of a Reed, a Robe of Scarlet or Purple upon his Body; and then bowed their Knees unto him, as they were wont to do before their Princes, crying, Hail, King; Thus were all the marks of Scorn imaginable put upon our Dear Redeemer: Yet what they did in Jest, God permitted to be done in Earnest; for all these things were Signs and Marks of Sovereignty; and Almighty God caused the Regal Dignity of his Son to shine forth even in the midst of his greatest Abasement; Whence was all this Jeering and Sport? but to flout Majesty? and why did Christ undergo all this ignominy, disgrace, and shame? but to show what was due unto us for our sins; as also to give us an Example, to bear all the Scorn, Reproach, and Shame imaginable for his sake, who for the joy that was set before him, despised the shame, as well as endured the Cross.  
21 And they compel one Simon a Cyrenian, who passed by, coming out of the Country, the Father of Alexander and Rufus, to bear his Cross. 22 And they bring him unto the place Golgotha, which is, being Interpreted, the place of a Skull. 23 And they gave him to drink, Wine mingled with Myrrh, but he received it not. 24 And when they had Crucified him, they parted his Garments, casting Lots upon them, what every Man should take. 25 And it was the third Hour, and they Crucified him. 26 And the Superscription of his Accusation was written over, The King of the Jews. 27 And with him they Crucify two Thiefs, the one on his Right hand, the other on his Left. 28 And the Scripture was Fulfilled which saith, And he was numbered with the Transgressor's. 29 And they that passed by, railed on him, wagging their heads, and saying, Ah thou that destroyest the Temple, and buildest it in three days. 30 Save thyself, and come down from the Cross. 31 Likewise also the chief Priests mocking, said among themselves, with the Scribes, He saved others, himself he cannot save. 32 Let Christ the King of Israel descend now from the Cross, that we may see and believe; and they that were Crucified with him, reviled him. 33 And when the sixth hour was come, there was Darkness over the whole Land until the ninth hour. 34 And at the ninth Hour Jesus cried with a loud Voice, saying, Eloi, Eloi, lamasabachthani? which is, being Interpreted, My God, my God, Why hast thou forsaken me? 35 And some of them that stood by, said, when they heard it, behold he calleth Elias. 36 And one ran, and filled a Sponge of Vinegar, and put it on a Reed, and gave him to drink; saying, let alone, Let us see whether Elias will come to take him down. 37 And Jesus cried with a loud Voice, and gave up the Ghost.  
The Sentence of Death being passed by Pilate, who can, with dry Eyes behold the sad Pomp of our Saviour's Bloody Execution; forth-comes the Blessed Jesus out of Pilat's Gate, bearing that Cross which soon after was to bear him; with his Cross on his Shoulder he marches towards Golgotha, and when they see he can go no faster, they force Simon the Cyrenian, not out of Compassion, but Indignation, to be the Porter of his Cross. This Cyrenian being a Gentile, not a Jew, that bore our Saviour's Cross, thereby might be signified, that the Gentiles should have a part in Christ, as well as the Jews, and be sharers with them in the Benefits of the Cross. At length our Holy Lord comes to Golgotha, the place of his bitter and bloody Execution; here in a public place, with infamous Company, betwixt two Thiefs, is he Crucified; that is, fastened to a great Cross of Wood, his Hands stretched forth abroad, and his Feet closed together, and both Hands and Feet fastened with Nails; his Naked Body was lifted up in the open Air, hanging betwixt Heaven and Earth; signifying thereby, that the Crucified Person deserved to live in neither. This shameful, painful and accursed death did the holy and innocent Jesus suffer and undergo for shameless Sinners. Some Observe all the Dimensions of Length, breadth, and Depth, and Height in our Saviour's Sufferings; for Length, his Passion was several Hours long, from Twelve to Three, exposed all that Time, both to Hunger and Cold: The Thiefs that were Crucified with him, endured only Personal Pains, but he underwent the Miseries of all Mankind. As to its Breadth, his Passion extended over all the Powers and Parts of his Soul and Body; no part free, but his Tongue, which was at Liberty to pray for his Enemies; His sight was tormented with the scornful Gestures of those who passed by, wagging their Heads; his Hearing grieved with the Taunts and Jeers of the Priests and People; his Smelling offended with noisome Savours, in the place of Skulls; his Taste with the Gall and Vinegar given him to Drink; his Feeling was wonderfully affected by the Nails which pierced his tender Nerves, with a Multiplicity of Wounds: And for the Depth of his Passion, it was as deep as Hell itself; enduring Tortures in his Soul, as well as Torments in his Body, groaning under the Burden of Desertion, and crying out, My God, my God, why hast thou forsaken me? Lastly, for the Height of his Passion, his Sufferings were as high as Heaven; his Person being infinite as well as innocent, no less than the Son of God which adds infinite worth and value to his sufferings. Lord! Let us be able to comprehend with all Saints what is the breadth and length, depth and height of our Saviour's Love in suffering for us, and let us know that Love of his which passeth knowledge.  
Observe next, the Inscription wrote by Pilate over our suffering Saviour, This is Jesus the King of the Jews; it was the manner of the Romans when they crucified a Malefactor to publish the cause of his Death in Capital Letters, placed over the head of the Person. Now it is observable how wonderfully the wisdom of God overruled the heart and pen of Pilate to draw his Title which was truly Honourable, and fix it to his Cross: Pilate is Christ's Herald, and proclaims him King of the Jews. Learn hence, that the regal dignity of Christ was proclaimed by an Enemy, and that in a time of his greatest Sufferings and Reproaches; Pilate without his own Knowledge did our Saviour an Eminent piece of service, he did that for Christ which none of his own Disciples durst do, not that he did it designedly, but from the special overruling providence of God; no thanks to Pilate for all this, because the highest services performed to Christ undesignedly shall neither be accepted nor rewarded by God. Observe farther, the several Aggravations of our Lord's Sufferings upon the Cross. (1.) From the company he suffered with, two Thiefs; it had been a sufficient Disparagement to our Blessed Saviour, to have been sorted with the best of Men, but to be numbered with the scum of Mankind, is such an indignity, as confounds our thoughts. This was designed by the Jews to dishonour and disgrace our Saviour the more, and to persuade the world that he was the greatest of Offenders, but God over ruled this also, for fulfilling an ancient Prophecy concerning the Messiah, Isa. 53. last v. and he was numbered with the Transgressor's. (2.) Another Aggravation of our Lord's sufferings upon the Cross, was the scorn and mocking derision which he met with in his dying moments, both from the common People, from the chief Priests, and from the Thiefs that suffered with him. The common People reviled him, wagging their heads, the chief Priests, though men of Age and Gravity, yet barbarously mock him in his misery, and not only so, but they Atheistically scoff and jeer at his Faith and Affiance in God; saying, He trusted in God, that he would deliver him, let him deliver him if he would have him. Where Note, That persecutors are generally Atheistical Scoffers, the chief Priests and Elders though knowing Men, yet they Blaspheme God: They mock at his Power and deride his Providence, which is as bad as to deny his being; so that from hence we may gather, that those who administer to God in holy things by way of Office, if they be not the best, they are the worst of Men. No such bitter Enemies to the power of Godliness as the Ministers of Religion, who were never acquainted with the Efficacy and Power of it, upon their own hearts and lives. A third Aggravation of our Lord's sufferings upon the Cross was this, that the Thiefs that suffered with him, reviled him with the rest, that is, one of them, as St. Luke has it, or perhaps both of them might do it at first, which if so, increases the wonder of the penitent thief's Conversion. From the impenitent thief's Reviling Christ we learn, That neither shame, nor pain will change the mind of a resolute Sinner, but even then when he is in the suburbs of Hell will he Blaspheme. They that were crucified with him reviled him; but the most aggravating circumstance of all the Rest in our Lord's Sufferings was this, that he was forsaken of his Father, my God, my God, why hast thou forsaken me? Thence Learn, That the Lord Jesus Christ when suffering for our sins, was really deserted and forsaken by his Father, and left destitute of all sensible Consolation; why hast thou forsaken me? Learn farther, that under this desertion Christ despaired not, but still retained a firm persuasion of God's Love unto him, and experienced necessary supports from him: My God, my God, these are words of Affiance and Faith. Christ was thus forsaken for us, that we might never be forsaken by God, yet by God's forsaking of Christ, we are not to understand any abatement of Divine Love, but only a withdrawing from the humane Nature the sense of his Love, and a letting out upon his Soul a deep afflicting sense of his Displeasure, against Sin: There is a Twofold desertion, the one total, final, and eternal by which God utterly forsakes a person, both as to Grace and Glory, being for sin wholly cast out of God's presence, and adjudged to eternal Torments. This Christ was not capable of, nor could the Dignity of his person admit it: The other is a partial Temporary desertion, when God for a little moment hides his face from his Children. Now this was both agreeable to Christ's Nature, and also suitable to his Office, who was to satisfy the justice of God for our forsaking of him, and to bring us back again to God, that we might be received for ever. Observe lastly, what a miraculous Evidence Christ gave of his Godhead, instantly before he gave up the Ghost, he cried with a loud Voice: This shows that he did not die according to the ordinary course of Nature, gradually drawing on, as we express it, but his Life was whole in him to the last, and Nature as strong as it was at first: Other men die by degrees, and towards their end, their sense of pain is much blunted, but Christ stood under the pains of death in his full strength, and his Life was whole and entire in him to the very last moment. This was evident by the mighty outcry he made when he gave up the Ghost, contrary to the sense and experience of all persons; now he that could cry with such a loud voice as he did (in Articulo mortis) could have kept himself from dying, if he would. Hence we learn, That when Christ died, he rather conquered Death, than was conquered by it, he must voluntarily and freely lay down his life before Death could come at him.  
38 And the vail of the Temple was rend in twain, from the top to the bottom. 39 And when the Centurion which stood over against him, saw that he so cried out, and gave up the Ghost, he said, truly this man was the Son of God. 40 There were also women looking on afar off, among whom was Mary Magdalen, and Mary the mother of James the less, and Joses, and Salome. 41. Who also when he was in Galilee, followed him, and ministered unto him, and many other women which came up with him unto Jerusalem.  
Three circumstances are here Observable, (1.) A stupendious prodigy happening upon the death of our Saviour, the vail of the Temple was rend in twain from top to bottom; there was a twofold vail of the Temple, one inward, the other outward; the inward vail was an hanging which parted the most holy place from the other part of the Temple, the outward vail was the partition wall of Stone, between the Sanctuary and the outer Court By the rending of one of these vails, God testified his Wrath against the Jews, and that he was now about to forsake his Temple; that the Ceremonial Law was now abolished by the Death of Christ, and that by the Blood of Jesus we have access unto God, and may enter into the Holy of Holies, the Partition-wall 'twixt Jew and Gentile being pulled down. Observe (2.) What influence the Manner and Circumstances of our Saviour's Death had upon the Centurion, and the Soldiers with him, they cry out, Verily this was the Son of God. Where Observe, That the Heathen Soldiers are sooner convinced of the Divinity of our Saviour, than the unbelieving Jewish Doctors. Obstinacy and Unbelief filled their minds with an invincible prejudice against Christ, so that neither the Miracles wrought by him in his Life, or at his Death, could convince them that Christ was any thing better than an Impostor and Deceiver. None are so blind as those who through malicious obstinacy and inveterate prejudice will not see. Observe (3.) Who of Christ's Friends were witness of his Death? they are the Women that followed him, and ministered unto him, not one of his dear Disciples dare come near him, except St. John who stood by the Cross with the Virgin Mary. Oh! what a shame was this for the Apostles, to be absent from a Spectacle upon which the Salvation of the whole World did depend; and what an honour was this to the Female Sex in general, and to these holy Women in particular, that they had the Courage to follow Christ to his Cross, when all his Disciples forsook him and fled. God can make timorous and fearful Women, bold and courageous Confessors of his Truth, and fortify them against the fears of his Suffering, contrary to the natural timerousness of their Temper; these Women wait upon Christ's Cross, when Apostles fly, and durst not come nigh it.  
42 And now when the Even was come, because it was the preparation; that is, the day before the Sabbath. 43 Joseph of Arimathea, an Honourable Counsellor, which also waited for the Kingdom of God, came, and went in boldly unto Pilate, and craved the Body of Jesus. 44 And Pilate marvelled if he were already dead; and calling unto him the Centurion, he asked him, whither he had been any while dead. 45 And when he knew it of the Centurion, he gave the Body to Joseph. 46 And he brought fine Linen, and took him down, and wrapped him in Linen, and laid him in a Sepulchre, which was hewn out of a Rock, and rolled a stone unto the door of the Sepulchre. 47 And Mary Magdalene, and Mary the Mother of Joses, beheld where he was laid.  
The Circumstances of our Lord's Funeral, and Honourable Interment in the Grave, are here Recorded by the Evangelist; such a Funeral as never was since Graves were first digged. Where Observe, (1.) Our Lord's Body must be Begged before it could be Buried; the dead Bodies of Malefactors being in the Power, and at the Disposal of the Judge. Pilate grants it; and accordingly the dead Body is taken down, wrapped in fine Linen, and prepared for the Sepulchre. Observe (2.) The Person that bestows this Honourable Burial upon our Saviour, Joseph of Arimathea, a Disciple no doubt, though he did not make a public and open Profession; a Worthy, though a Close Disciple. Grace doth not always make a public and open show where it is; as there is much Secret Riches in the Bowels of the Earth, which no Eye ever saw, so there is much Grace in the Hearts of some Christians, that the Eye of the World takes little Notice of. Some gracious Persons cannot put forward and discover themselves in Discourse as others; and yet such weak Christians as the World counts them, perhaps shall stand their Ground, when stronger run away. We read of none of the Apostles at Christ's Funeral, fear had Chased them away; but Joseph of Arimathea, appears boldly; if God strengthen the Weak, and leave the strong to the prevalency of their own Fears, The weak shall be as David, and the strong as Tow. Observe (3.) The Mourners that followed our Saviour's Hearse; Namely, the Women which came out of Galilee, and particularly the two Mary's; a very poor train of Mourners; the Apostles were all scattered, and afraid to own their Lord and Master, either Dying or Dead. And as our Lord affected no Pomp nor Gallantry in his Life, so Funeral Pomp had been no way suitable, either to the End or Manner of his Death. Humiliation was designed in his death, and his Burial was the lowest Degree of his Humiliation, and therefore might not be Pompous. Observe (4.) The Grave or Sepulchre in which our Lord was Buried; it was in a Sepulchre hewn out of a Rock, in a new Sepulchre, in a new Sepulchre in a Garden. (1.) Our Lord was Buried in a Garden: As by the sin of the first Adam we were driven out of the Garden of Pleasure, the Earthly Paradise, so by the Sufferings of the Second Adam, who lay Buried in a Garden, we may hope for Entrance into the Heavenly Paradise. (2.) It was in a Sepulchre hewn out of a Rock, that so his Enemies might have no occasion to cavil, and say, that his Disciples stole him away by secret holes, or un seen passages under Ground. (3.) It was in a new Sepulchre, in which never any Man was laid, lest his Adversaries should say, it was some other that was Risen, who was Buried there before him; or that he Arose from the Dead by touching some other Corpse. Observe (5.) The Manner of our Lord's Funeral, it was hasty, open, and decent; it was performed in haste, by reason of the straits of Time; the Sabbath was Approaching, and they lay all Business aside to prepare for that. Learn hence, How much it is our Duty to dispatch our Worldly Business as early as we can, towards the End of the Week, that we may be the better prepared to Sanctify the Lord's day, if we live to enjoy it: Hence it is that we are called upon, to Remember that day before it comes, and to Sanctify it when it is come. Again, our Lord was Buried openly, as well as hastily, all Persons had Liberty to be Spectators, lest any should object, that there was deceit and fraud used in or about our Saviour's Burial; yet was he also Interred Decently, his Holy Body being wrapped in fine Linen, and perfumed with Spices, according to the Jewish Custom. Observe, (6.) The Reasons why our Lord was Buried, seeing he was to Rise again in as short a time as other Men lie by the Walls; and had his dead Body remained a Thousand Years unburied, it could have seen no Corruption, having never been tainted with sin, sin is the Cause of the Body's Corruption: 'tis sin that makes our Bodies stink worse than Carrion when they are dead. A Funeral than was not necessary for Christ's Body, upon the same Accounts that it is necessary for ours. But (1.) Our Lord was Buried to declare the certainty of his Death, and the Reality of his Resurrection, and for this Reason did God's Providence Order it, that he should be Embalmed to cut off all Pretensions; for in this kind of Embalming, his Mouth, his Ears, and his Nostrils, were all filled with Odours and Spices, so that there could be no latent principle of Life in him; he being thus Buried then, did demonstrate him to be certainly Dead. (2.) Christ was Buried to fulfil the Types and Prophecies that went before concerning him, Ionas being three days and three nights in the Belly of the Whale, was a Type of Christ's being three days and three nights in the Heart of the Earth; yea the Prophet Isa. Chap. 53.9. Declared our Lord's Funeral, and the Manner of it, long before he was born; he made his Grave with the wicked, and with the Rich in his Death; pointing by that Expression at this Tomb of Joseph's, who was a Rich Man, and laid him in the Tomb designed for himself. (3.) He was Buried to complete his Humiliation; They have brought me to the Dust of Death, says David, a Type of Christ. This was the lowest step he could possibly descend in his abased State; lower he could not be laid, and so low his blessed Head must be laid, else he had not been Humbled to the lowest degree of Humiliation. (4.) Christ went into the Grave, that he might Conquer Death in its own Territories and Dominions. His Victory over the Grave, causes his Saints to Triumph and Sing, Oh Grave, where is thy Destruction? Our dear Redeemer has perfumed the Bed of the Grave, by his own lying in it; so that a Pillow of down is not so soft to a Believer's Head, as a pillow of Dust. Observe Lastly, Of what use the Doctrine of our Lord's Burial may be unto us his Disciples and Followers; (1.) For Instruction; Here we see the amazing Depths of our Lord's Humiliation, from what, and to what his Love brought him? even from the Bosom of his Father, to the Bosom of the Grave: Oh how doth the depth of his Humiliation show us the Sufficiency of his Satisfaction, and therewith the Heinousness of our Transgression. (2.) For Consolation against the fears of Death, and the Grave; the Grave Received Christ, but could not Retain him; Death swallowed him up, as the Fish did Ionas, but quickly Vomited him up again; and so shall it far with Christ Mystical, as it did with Christ Personal, as it was done to the Head, so shall it be done to the Members; the Grave could not long keep him, it shall not always keep us; as his Body Rested in Hope, so shall ours also, and although we see Corruption, yet shall we not always lie under the Power of Corruption; in short, Christ's lying in the Grave, has Changed and Altered the Nature of the Grave; it was a Prison before, a Bed of Rest now; a Loathsome Grave before, a perfumed Bed now; he whose Head is in Heaven, need not fear to put his Feet into the Grave; Awake, and sing, thou that dwellest in the Dust, for the enmity of the Grave is slain by Christ. (3.) For our imitation: Let us study and endeavour to be Buried with Christ, in respect of our sins I mean, Rom. 6.4. Buried with him into Death: Our sins should be as a dead Body in several Respects. Are dead Bodies removed out of the Society of Men? so should our sins be removed far from us. Do dead Bodies in the Grave spend and consume by Degrees? so should our sins daily. Will Dead Bodies grow every day more and more Loathsome to others? so should our sins be to ourselves. Do dead Bodies wax out of Memory, and are quite Forgotten? so should our sins also, in respect of any delight that we take in the remembering of them; we should always Remember our Sins to our Humiliation, but never think or speak of them with the least Delight or Satisfaction, for this in God's Account is a new Commission of them, and lays us under an aggravated Gild and Condemnation.   

CHAP. XVI.  
This last Chapter of St. Mark's Gospel contains the History of our Saviour's Resurrection, and gives us an Account of what he did upon Earth, between the Time of his Triumphant Resurrection, and his Glorious Ascension.  
1 AND when the Sabbath was past, Marry Magdalene, and Mary the Mother of James, and Salome, had brought sweet Spices that they might come and anoint him. 2 And very early in the Morning, in the first day of the week, they came unto the Sepulchre, at the Rising of the Sun.  
The Lord of Life was Buried on the Friday, in the Evening of that Day on which he was Crucified, and his Holy Body Rested in the silent Grave all the next day, and some part of the day following. Thus risen he again the third day, neither sooner, nor later; not sooner, lest the truth of his Death should have been questioned, that he did not die at all; and not later, lest the Faith of his Disciples should have failed. Accordingly when the Sabbath was past, Marry Magdalene getting the other Women together, she and they set out before day, to visit the Holy Sepulchre; and about Sunrising they get to it, intending with their Spices and Odours farther to Embalm their Lord's Body. Here Observe (1.) That although the Hearts of these Holy Women did burn with an ardent Zeal and Affection to their Crucified Lord, yet the Commanded Duties of the Sabbath are not omitted by them; they keep close, and silently spend that Holy Day in a Mixture of Grief and Hope. A good Pattern of Sabbath-Sanctification, and worthy of our Christian imitation. Observe (2.) These Holy Women go, but not empty-handed: She that had bestowed a costly Alabaster upon Christ, whilst alive, has prepared no less precious Odours for him now dead; thereby paying their last Homage to our Saviour's Corpse: But what need of Odours to Presume a Body which could not see Corruption? True, his Holy Body did not want them, but the Love and Affection of his Friends could not withhold them. Observe, (3.) How great a Tribute of Respect and Honour is due and payable to the Memory of these Holy Women, for their great Magnanimity and Courage. They followed Christ when his Cowardly Disciples left him; they accompanied him to his Cross, they followed his Hearse to the Grave, when his Disciples durst not appear; and now very early in the Morning they go to Visit his Sepulchre, fearing neither the Darkness of the Night, nor the presence of the Watchmen. Learn hence, That Courage is the special Gift of God, and if he gives it to the feebler Sex, even to Timorous and fearful Women, it is not in the power of Men to make them afraid.  
3 And they said among themselves, Who shall roll us away the stone from the door of the Sepulchre? 4 And when they looked, they saw that the Stone was Rolled away, for it was very great. 5 And entering into the Sepulchre, they saw a young Man sitting on the right side, clothed in a long white Garment, and they were afraid. 6 And he saith unto them, Be not affrighted, ye seek Jesus of Nazareth, which was Crucified, he is Risen, he is not here, behold the place where they laid him. 7 But go your way, tell his Disciples and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the Sepulchre, for they trembled and were amazed neither said they any thing to any Man, for they were afraid.  
Observe here (1.) With what Pomp and Triumph doth our Lord Arise? An Angel is sent from Heaven to roll away the Stone; But could not Christ have Risen without the Angels Help? yes doubtless; he that Raised himself, could surely have Rolled away the Stone; but God thinks fit to send an Officer from Heaven, to open the Prison-door of the Grave, and by setting our Surety at Liberty, proclaims our Debt to the Divine Justice fully satisfied. Besides it was fit that the Angels who had been Witnesses of our Saviour's Passion, should also be Witnesses of his Resurrection. Observe, (2.) Our Lord's Resurrection declared, He is Risen, he is not here. Almighty God never intended that the darling of his Soul, should be left in an obscure Sepulchre; He is not here, said the Angel, where you laid him, where you left him; Death has lost its Prey, and the Grave has lost its Prisoner. Observe, (3.) It is not said, He is not here, for he is Raised, but he is Risen; the word imports the Active Power of Christ, or the self-quickning Principle by which Christ Raised himself from the Dead, Acts 1.3. He shown himself alive after his Passion. Hence Learn, That it was the Divine Nature, or Godhead of Christ, which Raised the Humane Nature, from Death to Life; others were Raised from the Grave by Christ's Power, but he Raised himself by his own Power. Observe (4.) The Testimony or Witness given of our Lord's Resurrection, that of an Angel in Humane Shape, A young man clothed in a long white Garment. But why is an Angel the first Publisher of our Saviour's Resurrection? Surely the Dignity of our Lord's Person, and the Excellency of his Resurrection required that it should be thus Published: How very serviceable and officious the Holy Angels were in Attending upon our Saviour in the days of his Flesh, see in the Note on Mat. 28.6, 7. Observe (5.) The Persons to whom our Lord's Resurrection was first declared and made known, to Women, to the two Mary's. But why to Women, and why to these Women? why to Women? because God will make choice of weak Means, for producing great Effects; knowing, that the weakness of the Instrument, redounds to the greater honour of the Agent. In the whole dispensation of the Gospel, God intermixes Divine Power with Humane Weakness: Thus the conception of Christ was by the power of the Holy Ghost, but his Mother a poor Woman, a Carpenter's Spouse; so the crucifixion of Christ was in much meanness and outward baseness, being crucified between two Thiefs. But the powers of Heaven and Earth trembling, the Rocks rending, the Graves opening, shown a mixture of Divine Power. Thus here, God will honour what instruments he pleases for the accomplishment of his own purposes; but why to these Women the two Ave-maries is the first discovery made of our Saviour's Resurrection? possibly it was a reward for their magnanimity and masculine Courage; these Women clavae to Christ when the Apostles forsook him, they assisted at his Cross, they attended at his Funeral, they waited at his Sepulchre; these Women had more Courage than the Apostles, therefore God makes them Apostles to the Apostles. This was a  Rebuke, a secret check given to the Apostles, that they should be thus out done by Women; these holy Women went before the Apostles in the last Services that were done for Christ, and therefore the Apostles here come after them in their Rewards and Comforts. Obs. (6.) The Evidence which the Angels offers to the Women to evince and prove the verity and certainty of our Saviour's Resurrection, namely, by an appeal to their senses, behold the place where they laid him; the senses when rightly disposed are the proper judges of all sensible Objects, and accordingly Christ himself did appeal to his Disciples senses concerning the Truth of his own Resurrection, Behold my Hands, and my Feet that it is I myself; and indeed if we must not believe our Senses, we shall want the best external Evidence for the proof of the certainty and truth of the Christian Religion, namely, the Miracles wrought by Christ and his Apostles: For what Assurance can we have of the reality of those Miracles, but from our Senses, therefore says our Saviour, if ye believe not me, yet believe the works that I do, that is, the Miracles which I have wrought before your Eyes. Now as my Senses tell me that Christ's Miracles were true, so they assure me, that the Doctrine of Transubstantiation is false. From the whole, Note, That the the Lord Jesus Christ by the Omnipotent Power of his Godhead, revived and risen again from the dead, the third day to the Terror and Consternation of his Enemies, and the unspeakable joy and consolation of Believers. Observe lastly, the quick dispatch made of the joyful news of our Lord's Resurrection to the sorrowful Disciples, go tell the Disciples, says the Angel, go tell my Brethren, says Christ, Matth. 28.10. Christ might have said, go tell those Apostate Apostles that cowardly left me in my danger, that durst not own me in the High-priests Hall, that durst not come within the shadow of my Cross, nor within sight of my Sepulchre; not a word of this by way of upbraiding them for their late shameful Cowardice, but all words of Kindness. Go tell my Brethren, where Note, That Christ calls them Brethren after his Resurrection and Exaltation, thereby showing that the change of his condition had wrought no change in his Affection towards his poor Disciples, but those that were his Brethren before in the time of his Abasement, are so still after his Exaltation and Advancement; Go tell my Brethren, says Christ, Go tell my Disciples and Peter, says the Angel. Where Note, That St. Peter is here particularly named, not because of his primacy and superiority over the rest of the Apostles as the Church of Rome would have it; but because he had denied Christ, and for that denial was swallowed up with sorrow and stood most in need of comfort; therefore says Christ by the Angel, speak particularly to Peter, be sure that his sad heart be comforted with this joyful news, that he may know that I am friends with him, notwithstanding his late Cowardice. Tell the Disciples and Peter; that he goeth before you into Galilee; but why into Galilee? because Jerusalem was now a forsaken place, a people abandoned to destruction, but Galilee was a place where Christ's Ministry was more acceptable. Such places shall be most Honoured with Christ's presence, where his Gospel is most accepted.  
9 Now when Jesus was risen from the dead early, the first day of the week he appeared first to Mary Magdalen out of whom he had cast seven Devils 10 And she went and told them that had been with him, as they mourned and wept. 11 And they, when they had heard that he was alive, and had been seen of her, believed not. 12 After that he appeared in another form unto two of them, as they walked and went into the Country. 13 And they went and told it unto the residue, neither believed they them. 14 Afterward he appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.  
An account is here given of a threefold appearance of Christ after his Resurrection. (1). To Marry Magdalen, not to the Virgin Mary; and it is observable that our Blessed Saviour, after his Resurrection, first appeared to Mary Magdalen a grievous Sinner, for the comfort of all true Penitents. Mary goes immediately to his Disciples whom she finds weeping and mourning, and tells them, she had seen the Lord, but they believed her not. The second appearance was to the two Disciples going into the Country, that is, into the Village of Emaus; as they were in the way, Jesus joineth himself to their Company, but there Eyes were holden by the power of God, that they did not discern him in his own proper shape, but apprehended him to be another Person whom they conversed with. His third appearance was to the Eleven as they sat at Meat, whom he upbraids with their unbelief, and to convince them effectually, that he was risen from the dead, he eats with them a piece of a broiled Fish, and of an Honey Comb, not that he needed it, being he was now become immortal, but to assure them he had still the same Body. From the whole, Note, how industriously our Lord endeavours to confirm his Disciples Faith in the Doctrine of his Resurrection, so slack and backward they were to believe that the Messiah was risen again from the dead, that all the predictions of Scripture, all the assurances they had received from our Saviour's mouth, yea, all the appearances of our Saviour to them, after ●e was actually risen from the dead, were little enough to confirm and establish them in the certain belief that he was risen from the dead.  
15 And he said unto them, go ye into all the world, and preach the Gospel to every Creature. 16 He that believeth, and is baptised shall be saved, but he that believed not, shall be damned.  
Here our Saviour gives commission to his Disciples to congregate and gather a Christian Church out of all Nations, to go forth and preach the Gospel to every Creature, that is, to all reasonable Creatures that are capable of it, not to the Jews only, but to the Gentiles also, without any distinction of Country, Age or Sex whatsoever. Learn thence, that the Apostles and first planters of the Gospel, had a commission from Christ to go amongst the Pagan Gentiles without limitation or distinction, to instruct them in the savin● mysteries of the Gospel. The second Branch of their commission was to Baptise, where observe the encouraging promise made by Christ, he that Believeth and is Baptised shall ●e saved, that is, he that receiveth and embraceth the Gospel preached by you, and thereupon becomes a Proselyte and Disciple of Christ, and receives Baptism the Seal of the new Covenant, shall for all his former sins receive Pardon, and upon his perseverance obtain Eternal Life; but he that stands out obstinately and impenitently, shall certainly be damned. The two damning sins under the Gospel are Infidelity and Hypocrisy, not receiving Christ for Lord and Saviour by some, or doing this feignedly by others, happy are they in whom the preaching of the Gospel produces such a Faith as is the parent and principle of Obedience, he that so believeth and is Baptised shall be saved.  
17 And these signs shall follow them that believe, in my Name shall they cast out Devils, they shall speak with new tongues. 18 They shall tkae up Serpents, and if they drink any thing, it shall not hurt them, they shall lay deadly hands on the sick and they shall recover.  
Here we have a gracious promise of Christ, that in order to the spreading and propagating of the Gospel as far as may be, the Spirit should be poured forth abundantly from on high upon the Apostles, and thereby they should be enabled to work Miracles, to cast out Devils, to speak strange Languages, which we read they did, Acts 2. And this power of working Miracles continued in the Church an hundred years after Christ's Ascension, until Christianity had taken rooting in the hearts of men, Ireneus lib. 2. ch. 58. says, that many believers besides the Apostles had this power of working Miracles; as new set plants are watered at first, till they have taken fast rooting, so that the Christian Faith might grow the faster: God watered it with miracles at its first Plantation. Yet Observe, That all the Miracles which they had power to work, were healing and beneficent, not terrifying judgements, but acts of kindness and mercy; it was our Saviour's design to bring over persons to Christianity by Lenity, Mildness and Gentleness, not to affright them into a compliance with astonishing judgements which might affect their fear, but little influence their Faith; for the will and consent of persons to the principles of any Religion (especially the Christian) is like a royal fort which must not be stormed by violence, but taken by surrender.  
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.  
Here we have that grand Article of our Christian Faith asserted, namely, our Saviour's ascension into Heaven, together with his exaltation there, expressed by his setting at God's right hand; he ascended now to Heaven in his humane Nature, for in his Divine Nature he was there already; and it was necessary that he should thus ascend in order to his own personal Exaltation and Glorification. When he was on Earth, his Humility, Patience, and Self-denial were exercised by undergoing God's Wrath, the Devil's Rage, and man's Cruelty. Now he goes to Heaven that they may be rewarded; he that is a patiented Sufferer upon Earth, shall be a triumphant Conqueror in Heaven, also with respect to his Church on Earth, was it needful and necessary that our Lord should ascend up into Heaven; namely, to send down the Holy Spirit upon his Apostles, which he did at the Feast of Pentecost. If I go not away (says Christ) the Comforter will not come, but if I depart, I will send him to you; and likewise to be a powerful Advocate and Intercessor with his Father in Heaven, on the behalf of his Church and Children here upon Earth, Heb. 9.24. Christ is entered into Heaven itself, there to appear in the presence of God for us; finally, Christ ascended into Heaven to give us an assurance, that in due time we should ascend after him, John 14.2. I go to prepare a place for you, hence the Apostle calls our Saviour, Our forerunner, Heb. 6. v. 19 Now if Christ in his Ascension was a Forerunner, than there are some to follow after; to the same purpose is that expression of the Apostle, Eph. 2.6. He hath made us sit together in heavenly places in Christ, that is, we are already sat down in him, and ere long shall sit down by him; we are already sit down in him, as ou● Head, and shall hereafter sit down by him as his Members▪ The only way to this, namely, to ascend unto and sit down with Christ in Heaven, is to live like him, and to live unto him here on Earth; If any Man love me, he will follow me, and where I am there shall als● my servant be, St. Joh. 12.26.  
20 And they went forth and preached every where, the Lord working with them, and confirming the word with Signs following.  
Observe here first the general publication of the Gospel by the Apostles. They went forth and preached every where. Secondly, the reason of the Efficacy and Success of it, namely, that Divine and miraculous power which accompanied the Preaching of it; the Lord wrought with them, and confirmed the word with Signs following. (1. Obs. The general publication of the Gospel by the Apostles, they went forth and Preached every where. The industry of the Holy Apostles was incredibly great, yet was their success greater than their industry, even beyond all humane Expectation, which will evidently appear if we consider, (1.) The vast spreading of the Gospel so far in so short a space of time, for in thirty Years time after Christ's death, it was spread through the greatest part of the Roman Empire, and reached as far as Parthia and India. (2.) The wonderful power and efficacy which the Gospel had upon the lives and manners of men, the generality of those that entertained the Gospel were obedient to it, both in word and deed; because Christianity being an hated and persecuted profession, no man could have any inducement to embrace it that did not resolve to practise it, and live up unto it. (3.) The weakness and meanness of the Instruments that were employed in propagating the Gospel, shows the success of it to be very great and strange; a company of plain and illiterate Men, most of them destitute of the advantages of Education, and unassisted by the countenance of any Authority whatsoever; yet did they in a short space draw the World after them. (4.) The powerful opposition which was raised against the Gospel, namely, the prejudices of Education, the power of indwelling Lusts, and also the powers of the World then in being, did strongly combine against it; yet did Christianity bear up against all this opposition, and made its way through all the resistance that the Lusts and prejudices of Men armed with the power and authority of the whole world could make against it. (5.) The great discouragements that Men were then under to embrace the Gospel and the Christian profession; all the evils of this World threatened them, Mockings and Scourge, Banishment and Imprisonment, Reproach and Ruin, death in all its fearful shapes was presented to them, to deter them from embracing this Religion. Observe therefore, (2.) The reason of this wonderful Success the Lord wrought with them, and confirmed the word with Signs following, the Lord wrought with them; this points at the inward operation of the Holy Spirit upon the minds of Men, and confirmed the word with Signs, that is, confirmed their Doctrine with Miracles, such as healing Diseases, raising the Dead, casting out Devils, inflicting corporal Diseases on scandalous persons, and sometimes Death itself; from the whole we gather the Truth and Divinity of the Christian Religion, that it was and is certainly of God, and therefore never could, never can be overthrown.   
The End of St. Mark.   

EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. LUKE.  St. LUKE xxiii. 45, 46, 47. 
Then opened he their Understandings, that they might understand the Scriptures. And he said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the Third day, and that Repentance and Remission of sins should be Preached in his name among all Nations, beginning at Jerusalem.   

EXPOSITORY NOTES, WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. LUKE.  

CHAP. I.  
1 FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed amongst us. 2 Even as they delivered them unto us, which from the beginning were eye-witnesses and ministers of the word. 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus. 4. That thou mayest know the certainty of those things wherein thou hast been instructed.  
This Gospel, together with the Acts of the Apostles, were written by St. Luke, the beloved Physician and Companion of St. Paul, who wrote, as did the rest of the Evangelists, by the special Direction and Inspiration of the Holy Ghost; where we may profitably Remark, the wonderful wisdom of God, who in Order to the Confirming of our Faith in the Truth of the Gospel, raised up a sufficient number of Witnesses to testify the verity and infallible certainty of all that the Gospel delivers to us. Now this Evangelist St. Luke Dedicates this Gospel, together with the Acts of the Apostles, to Theophilus, who was, as some think, an Honourable Senator; or a Renowned and eminent Person in the Church, as Others suppose: But many take the word Theophilus not for a proper Name, but common Name, signifying every one that Loveth God; to whom St. Luke addresses his Discourse. The first four Verses of this Chapter are a Preface to the following History, and acquaint us with the Reasons which induced St. Luke to write, namely, because divers Persons in that Age, had imprudently and inconsiderately set upon writing Gospels, without direction from the Spirit of God, whose Errors and Mistakes were to be corrected by a true Narrative. This St. Luke declare he was able to make, having had perfect Understanding and Knowledge of the Truth of those things he was about to Relate; partly by his familiarity with St. Paul, and partly by his Conversation with the other Apostles, who constantly attending our Saviour, were Eye, and Ear-witnesses of those things that are the Subject matter of the ●●●hing-History. Hence learn (1.) That there were some Apocryphal Writings (or Writings which were not of Divine Authority) Re●●ting to the New Testament, as well as to the Old, as the Books of Asher, Gad, and Idd●, are recited in the Old Testament, but were never received into the Canon of the Scripture. So were there some Gospels or Historical Relations of our Saviour's Life and Actions, wrote by Persons which the Church never received, as not having the impress of God's Ordination. Note, Secondly, that the Gospels which St. Luke and the other Evangelists wrote, have nothing of fallibility or uncertainty in them: they wrote nothing but what they either heard, or saw themselves, or else received from those that were Eye and Ear-witnesses of matter of Fact. It seemed good to me to write, having had perfect knowledge of all things from the very first.  
5 There was in the days of Herod the king of Judea, a certain Priest named Zacharias, of the course of Abia, and his wife was of the daughters of Aaron, and her name was Elizabeth.  
In this and the following Verses, the Holy Ghost gives us a Description of John the Baptist, who was the Harbinger, and Forerunner of our Saviour Christ; he is described, first by his Parentage, being the Son of Zacharias and Elizabeth. This Zacharias was a Priest who had a Course in the Temple, or a right to officiate there when it came to his turn; for we read in 1 Chron. 24.10. That David appointed the Priests the Sons of Aaron, to minister by Turns, and divided them into four and Twenty Courses. Every one Ministering in the Temple by their Weeks. Here Note, That Zacharias a Priest, and attending the Service of the Temple, was a married Person, having one of the Daughters of Aaron to Wife, according to the command of God, Levit. 21.14. where the Priest is required to marry one of his own Tribe. Learn hence, That neither the Priests under the Law did, nor the Ministers of Christ under the Gospel ought to abhor the Marriagebed; nor judge themselves too pure for an Institution of their Maker. The Doctrine of the Church of Rome, which forbiddeth to marry, St. Paul calls, a Doctrine of Devils.  
6 And they were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless.  
Obs. here (1.) The sweet harmony of this Religious Couple in the ways of God, They both walked in the commandments of God. It is an happy match when Husband and Wife are one, not only in themselves, but in the Lord. Obs. (2.) the Universality of their Holiness and Obedience, they walked, not in some, but in all the Ordinances and Commandments of the Lord. Such as will approve themselves to be sincerely religious, must make Conscience of every known Duty, and endeavour to obey every Precept and Command of God. Obs. (3.) The high Commendation which the Holy Spirit of God gives of this their Religious Course of Holiness and Obedience, They are pronounced Blameless. He that liveth without gross Sin in a Gospel Sense, liveth blameless, and without Sin. To live without gross Sin is our Holiness on Earth, to be without any sin, will be our Happiness in Heaven. Many sins may be in him that has true Grace, but he that has Truth of Grace, cannot allow himself in any Sin. Such are the Condescensions of the Covenant of Grace, that sincere Obedience is called Perfection. Truth of Grace is our perfection on Earth, but in Heaven we shall have Perfection as well as Truth. Obs. Lastly, a pattern for their imitation who wait at God's Altar, and are employed in and about Holy Things, such aught all the Ministers of the Gospel, and their Wives to be, what Zachary and Elizabeth are here said to be; namely, Blameless; that is very innocent and inoffensive in their daily Conversation.  
7 And they had no child, because that Elizabeth was barren; and they both were now well stricken in years.  
Observe here (1.) This Holy pair Zachary and Elizabeth, were fruitful in Holy Obedience, but Barren in Children: a Fruitful Soul, and a Barren Womb are Consistent, and do ofttimes meet together. This Religious Couple made no less progress in Virtue then in Age, and yet their Virtue could not make their Age Fruitful. Obs. (2.) Elizabeth was barren in the Flower of her Age, but much more so in old Age. Here was a double obstacle, and consequently a double instance of Divine Power in the Birth of John the Baptist, showing him to be a Prophet very extraordinary, and miraculously sent by God. Obs. (3.) That when Almighty God in old Times did long delay to give in the Blessing of Children to Holy Women, he rewarded their Expectation with the Birth of some Eminent and Extraordinary Person. Thus Sarah after long Barrenness brought forth an Isaac, Rebeccah, a Jacob, Rachel a Joseph, Hannah a Samuel, and Elizabeth St. John the Baptist. When God makes his People wait long for a particular Mercy, if he sees it good for them, he gives it in at last with a double Reward for their Expectation.  
8 And it came to pass, that while he executed the Priest's office before God, in the order of his course. 9 According to the custom of the Priest's office, his lot was to burn incense, when he went into the Temple of the Lord.  
Here Note (1.) That none but a Son of Aaron might offer Incense to God in the Temple; and not every Son of Aaron neither, nay, not any of them at all Seasons. God is a God of Order, and hates Confusion, no less than Irreligion. And as under the Law of old, so under the Gospel at this Day, no man ought to take this honour upon him, but he that is called of God, as was Aaron. Obs. (2.) That there were Courses of Ministration in the Legal Services, in which the Priests did relieve one another weekly. God never purposed to burden any of his Servants with Devotion, nor is he pleased when his Service is made burdensome, either to, or by his Ministers. Many of the Sons of Aaron served together in the Temple, according to the variety of their Employments, which were assigned them by Lot: and accordingly it fell out at this time, that Zachary was chosen by Lot to burn Incense. Obs. (3.) That Morning and Evening, twice a day, the Priests offered up their Incense to God, that both parts of the day might be Consecrated to him, who was the Maker and Giver of their Time. This Incense offered up under the Law, represents our Prayers offered to God under the Gospel. These Almighty God expects that we should (all his Church over) send up to him, Morning and Evening. The Ejaculatory Elevations of our Hearts should be perpetual, but if Twice a day we do not present God with our Solemn Invocations; we make the Gospel less officious than the Law; and can we reasonably think that Almighty God will accept of less now then would content him then?  
10 And the whole Multitude of the people were praying without, at the time of Incense.  
Observe here (1.) While the Incense was burning, the People were Praying; whilst the Priest sends up his Incense in the Temple within, the People send up their Prayers in the Court without. The Incense of the Priest, and the Prayers of the People, meet; and go up to Heaven together. Hence Learn; That it is a Blessed thing when both Minister and People jointly offer up their Prayers for each other at the same Throne of Grace, and mutually strive together in their Supplications one with, and one for another. Obs. (2.) How both Priest and People keep their place and Station; the Priest Burns Incense in the Holy place, and the People offer up their Prayers in the outward Court. The people might no more go into the Holy place to offer up their Prayers, than Zachary might go into the Holy of Holies to burn Incense. Whilst the Partition-Wall stood betwixt Jew and Gentile, there was also a partition betwixt the Jews and themselves. But now under the Gospel every Man is a Priest to God, and may enter the Holy of Holies by the Blood of Jesus. But Lord! What are we the better for this Great and Gracious freedom of Access to Thee, if we want Hearts to prize and to improve our Privilege.  
11 And there appeared unto him an Angel of the Lord, standing on the right side of the Altar of Incense.  
Whilst Zachary was praying to God, an Angel appears to Zachary; when we are nearest God, the Good Angels are nighest us; they are most with us, when we are most with him. The presence of Angels with us is no Novelty, but their Apparition to us is so. They are always with us, but rarely seen by us. Let our Faith see them, whom our Senses cannot discern: Their assumed Shapes do not make them more present, but only more visible. Obs. (2.) The place as well as the time where the Angel appeared, in the Temple and at the Altar, and on the right side of the Altar of Incense. As the Holy Angels are always present with us in our Devotions, so especially in Religious Assemblies, as in all places, so most of all in God's House; They rejoice to be with us, whilst we are with God, but they turn their Faces from us when we go about our Sins.  
12 And when Zacharias saw him, he was troubled, and fear fell upon him.  
It was partly the suddenness, partly the unexpectedness, and partly the Glory of the Apparition, that affrighted this Good Man. Glorious and sudden Apparitions do affright even the holiest and best of Men. We cannot bear the sight and presence of an Angel without Consternation and Fear in this our frail and sinful State. Oh happy hour, when mortality, and Sin being taken out of our Natures, we shall not only behold the Glorified Angels without fear, but the Glorious God, with Delight and Love. Lord! let me now see Thee by Faith, hereafter by sight. Sat in alio Seculo, non in Hoc! visio tua, merces mea.  
13 But the Angel said unto him, fear not Zacharias: for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.  
Observe here (1.) How Apprehensive this good Angel was of Zachary's Surprising fear, and encourages him against it. The Holy Angels, tho' they do not express it in words, yet they pity our frailties, and suggest Comfort to us. The Evil Angels if they might, would kill us with Terror: The good Angels labour altogether for our Tranquillity and cheerfulness. The Angel said unto him, fear not. Obs. (2.) the Comfortable words spoken by the Angel to Zacharias, Thy prayer is heard, and thy wife Elizabeth shall bear thee a Son. No doubt Zachary and Elizabeth had often prayed for a Child, and now God sends them one, when they least expected it. Learn hence, That sometimes God gives in a Mercy to us when we least expect it; yea, when we have given over looking for it. No doubt this was the Case here. Zachary and Elizabeth being both well stricken in Age. Obs. (3.) the Name which the Angel directs Zachary to give his Son; Thou shalt call his name John, which signifies Gracious, because he was to open the Kingdom of Grace, and to preach the Grace of the Gospel through Jesus Christ. The giving of significant names to Children has been an ancient and pious practice; Names which either carried a Remembrance of Duty, or of Mercy.  
14 And thou shalt have joy and gladness, and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine, nor strong drink, and he shall be filled with the Holy Ghost, even from his mother's womb. 16 And many of the Children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.  
Here the Angel declares to Zachary what kind of Son should be born unto him, even one of eminent Endowments, and designed for extraordinary Services. The proof of Children makes them either the Blessings or Crosses of their parents. What greater comfort could Zachary desire in a child then is here promised to him? (1.) he hears of a Son that should bring joy to himself, and many others, even to all that did expect the coming of the Messiah, whose forerunner the Baptist was. (2.) That he should be great in the sight of the Lord, that is, a Person of great Eminency, and great Usefulness in the Church. A Person of great Riches and Reputation is great in the sight of Men; but the Man of great ability and usefulness, the Man of great Integrity and Serviceableness, he is truly great in the sight of the Lord. They are little Men in the sight of the Lord, that live in the World to little purposes, who do little Service for God, and bring little Honour and Glory to him: But the Man that does all the possible Service he can for God, and the utmost Good that he is capable of doing to all Mankind; he is a person great in the sight of the Lord; and such was the Holy Baptist. (3.) It is foretold that he should drink neither Wine nor strong drink, that is, that he should be a very Temperate and Abstemious Person, living after the manner of the Nazarites, tho' he was not separated by any Vow of his own, or his Parents; but by the special designation and appointment of God only. It was forbidden the Priests under the Law to drink either Wine or strong Drink, upon pain of Death, during the time of their Ministration, Levit. 10.9. And the Ministers of Christ under the Gospel, are forbidden to be lovers of Wine, 1 Tim. 3.3. (4.) He shall be filled with the Holy Ghost from his Mother's Womb; That is, he shall be furnished abundantly with the extraordinary Gifts and sanctifying Graces of the Holy Spirit, which shall very early appear to be in him, and upon him. (5.) His High and Honourable Office is declared, That he should go before the Messiah, as his Harbinger and Forerunner, with the same Spirit of Zeal and Courage against Sin, which was found in the old Prophet Elias, whom he did so nearly resemble. (6.) The great Success of his Ministry is foretold, namely, That he should turn the hearts of the Fathers to the Children, and the disobedient to the wisdom of the just; That is, the Hearts of the Jews to the Gentiles, say some, that he should bring Men (say others) even the most disobedient and rebellious Pharisees and Sadduces, Publicans and Sinners unto Repentance, and to the minding of Justice and Righteousness, and all moral duties; and thus he made ready a people for the Lord. By fitting men to receive Christ upon his own Terms and Conditions; namely, Faith, and Repentance. From the whole Note, That those whom Almighty God designs for eminent Usefulness in his Church, he furnishes with Endowments suitable to their Employments; and when he calls to extraordinary Service, comes in with more than Ordinary Assistance. Here was the Holy Baptist extraordinarily called, and as extraordinarily furnished for his Office and Ministry.  
18 And Zacharias said unto the Angel, whereby shall I know this, for I am an old man, and my wife well stricken in years? 19 And the Angel answering said unto him, I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad tidings. 20 And behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the Temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a Vision in the Temple: for he beckoned unto them, and remained speechless.  
Observe here, Zachary being slow to believe so strange a Message, ask the Angel by what Sign he should know that this thing, so far above the ordinary Course of Nature, should come to pass. The Angel answers, that he was dispatched by God as a Messenger extraordinary to declare this good News to him. And seeing he was so hard to believe it, and required a Sign, he should have it, but such an one as should be a punishment of his unbelief, as well as a Sign to confirm his faith; namely, he should from thence forward, to the Birth of the Child, be dumb and deaf, as the Original word signifies; because he had not harkened to the Angel's Speech, he was struck deaf, and because he had gainsaid it, he was made dumb. Learn hence, That the word of God in the mouth of his Messengers, is God's own word, and as such to be received and believed. (2.) That not believing their word is a sin which God will severely punish; it is all one not to believe God, and not to believe the Messengers of God speaking from him: Some Expositors will have this Dumbness of Zachary to be prefigurative. The Priest at the dismission of the People, when the Service of the Temple was finished, was to pronounce the Blessing Recorded, Numb. 6.24, 25. which when Zachary was about to do, he is struck dumb, and cannot perform it. Signifying thereby, that the silencing of the Levitical Priesthood was now at hand; that they must expect another kind of Worship, and that he who was to bless indeed, namely, the Messiah was near at hand. Observe lastly, That though Zachary ceased to speak, yet he did not cease to minister, he takes not his dumbness for a dismission, but stays out the eight days of his Course, knowing that the service of his heart and hand would be accepted of that God which had bereft him of his Tongue. Those powers which we have, we must make use of in the public Service of God, who will accept us according to what we have; pardoning our Infirmity, and rewarding our Sincerity.  
23 And it came to pass, that as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days, his wife Elizabeth conceived, and hid herself five months, saying: 25 Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men.  
The Priests during the time of their Administration, had their Lodgings in Buildings appertaining to the Temple. Zachary having ended his Administration, leaves his Lodgings and returns to his House, where his Wife Elizabeth conceiving, she hides herself; that is, Retires from Company, partly to prevent the Discourse of people, until it was out of all doubt that she had conceived: And partly to give herself opportunity of returning her Thankful Acknowledgements unto God, who had given her this Miraculous Mercy; and had thereby taken away her Reproach of Barrenness, which was so heavy and insupportable among the Jews. Note here two things, (1.) How piously Elizabeth ascribes this mercy to the power of God. Thus hath the Lord dealt with me. 'Tis God that keeps the Key of the Womb in his own hand, and maketh the Fruit of it his Reward, and therefore Children are to be owned as his special Gift. Note (2.) how great a Reproach Bodily Barrenness is, in the sight of Man; but not so great as Spiritual Barrenness in the sight of God: For this is at once a Reproach to God, a Reproach to Religion, a Reproach to Professors, and to ourselves.  
26 And in the sixth month, the Angel Gabriel was sent from God, unto a city of Galilee, named Nazareth. 27 To a Virgin espoused to a man, whose name was Joseph, of the house of David, and the Virgin's name was Mary. 28 And the Angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee, blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind, what manner of Salutation this should be. 30 And the Angel said unto her, fear not, Marry: for thou hast found favour with God. 31 And behold, thou shalt conceive in thy womb, and bring forth a Son: and shalt call his name Jesus. 32 He shall be great, and shall be called the Son of the Highest. And the Lord God shall give unto him the Throne of his Father David. 33 And he shall reign over the house of Jacob for ever: and of his kingdom there shall be no end.  
In this History of our Saviour's miraculous and immaculate Conception, we have several things Observable, as (1.) The Messenger sent from Heaven to publish the News of the Conception of the Son of God, an Angel: an evil Angel was the first Author of our Ruin: a good Angel could not be the Author of our Restauration, but is the joyful Reporter of it: Obs. (2.) The Angel's Name, Gabriel, which signifies the power of God: The same Angel who had many hundred years before declared to the Prophet Daniel, the Coming of the Messiah. Obs. (3.) The place which the Angel is sent unto, Nazareth, an obscure place; little taken notice of, yea a City in Galilee, out of which arises no Prophet, even there doth the God of Prophets condescend to be Conceived. No blind corner of Nazareth can hid the Blessed Virgin from the Angel. The favours of God will find out his Children wherever they are withdrawn. Obs. (4.) The Person whom the Angel is sent unto, To a Virgin espoused, whose name was Mary. For the Honour of Virginity, Christ chose a Virgin for his Mother; for the Honour of Marriage, a Virgin espoused to an Husband. Obs. (5.) The Message itself; Hail thou that art highly favoured, the Lord is with thee, Blessed art thou among Women. Where Note, that the Angel Salutes the Virgin as a Saint, he doth not pray to her as a Goddess. The Church of Rome Idolatrously use these words, as a Prayer to the Holy Virgin, (saying Ten Ave mary 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 than 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 than 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 Terror; 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 Judgement, 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  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 impossible. 38 And Mary said, Behold, the handmaid of the Lord: be it unto me according to thy word: and the Angel departed from her.  
Observe here (1.) The Virgin's 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 Virgin's 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  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, showeth 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 ourselves, 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 impossible; be it never so strange and difficult, there is no such way to overcome difficulties, as by strengthening 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 Submission, and entire Resignation to the Divine pleasure, to be disposed of by God as he thought fit; Behold the Handmaid of the Lord, be it unto me according to thy word. We hear of no more Objections or Interrogations, but an humble and submissive Silence. Learn hence, that a Gracious Heart, when once it understands the pleasure of God, argues no farther, but quietly Rests in a Believing Expectation of what God will do. All disputations with God, after his Will is made known and understood, arise from Infidelity and Unbelief. The Virgin having thus Consented, instantly Conceived by the Over-shadowing Power of the Holy Ghost.  
39 And Mary arose in those days, and went into the Hill-country with haste, into a City of Judah. 40 And entered into the house of Zacharias, and saluted Elizabeth. 41 And it came to pass, that when Elizabeth heard the Salutation of Mary, the babe leapt in her womb: and Elizabeth was filled with the Holy Ghost. 42 And she spoke out with aloud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For lo: as soon as the voice of thy Salutation sounded in mine ears, the babe leapt in my womb for joy. 45 And blessed is she that believed, for there shall be a performance of those things which were told her from the Lord.  
Observe here (1.) The Visit made by the Virgin Mary to her Cousin Elizabeth. The Holy Virgin had understood by the Angel, that Elizabeth was no less akin to her in Condition, than in Relation; being both Fruitful in Conception; she hastens into the Hill-country to Visit that Holy Matron: The Two Wonders of the World were now met under one Roof, to Congratulate their mutual Happiness; only the meeting of the Saints in Heaven can parallel the meeting of these two Saints on Earth. Obs. (2.) The design and intention of this Visit, which was partly to Communicate their Joys each to other, and partly to strengthen the Faith of each other: Such a Soul as has Christ Spiritually Conceived in it, is restless, and cannot be quiet till it has imparted its joy. Obs. (3.) The effect of the Virgin's Salutation; She had no sooner Saluted Elizabeth, but the babe in Elizabeth's womb leapt for joy, doing homage, and paying adoration to his Lord, who was then in presence. If Elizabeth and her holy Babe thus rejoiced when Christ came under their Roof, how should our Hearts leap within us, when the Son of God vouchsafes to come into the Secret of our Souls, not to visit us for an hour, but to dwell with us, yea to dwell in us, and that for ever. Obs. (4.) How Elizabeth by an extraordinary Spirit of Prophecy, confirms what the Angel before had told the Holy Virgin. Blessed (says she) art thou among Women, and Blessed is the Fruit of thy Womb; and what an honour is this, that the Mother of my Lord should come to me? Where Note, How Elizabeth acknowledgeth the Incarnation of Christ, and the Union of the Divine and Humane Nature in the person of the Mediator. She acknowledges Christ her Lord, and Mary to be the Mother of the Son of God. Obs. Lastly, How the Virgin is pronounced Blessed, not so much for carrying Christ in her Womb by sense, as for bearing him in her Heart by Faith; Blessed is she that believed. Marry was not so Blessed in bringing forth Christ, as in Believing in him; yet the Believing here mentioned, I take to be her firm assent to the Message which was brought her by the Angel; as if Elizabeth had said, Dumbness was inflicted on my Husband for his Unbelief of what the Angel said, but Blessed art thou that didst believe the Angel: My Husband a Man, an aged Man, a learned and eminent Man, a Priest of the most High God; and the Message to him of more appearing possibility, yet he disbelieved; But thou a Woman, a mean, unlearned Woman, of a private Condition, and the Message brought most incredible, both to Nature and Reason, and yet is it believed by thee? Blessed therefore is she that believed; and know, that as a Reward for thy Faith, all things shall certainly be performed that were foretold thee from the Lord: Learn hence (1.) It is the Property of God to do Great and Wonderful things. Our Faith must be Great, and our Expectation great; great Expectations from God, Honour the greatness of God. (3.) If our Faith be Great, God's performances will be gracious and full. Blessed is she that believed, for there shall be a performance of those things which were told her from the Lord.  
46 And Mary said, My soul doth magnify the Lord. 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his hand-maiden, for behold from henceforth all Generations shall call me Blessed. 49 For he that is mighty hath done to me great things, and holy is his name. 50 And his mercy is on them that fear him throughout all generations. 51 He hath showed strength with his arm, he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their Seats, and exalted them of low degree. 53 He hath filled the hungry with good things, and the rich he hath sent empty away. 54 He hath helped his servant Israel, in remembrance of his mercy. 55 As he spoke to our Forefathers, to Abraham, and to his seed for ever.  
This is the first Canticle, or Song of praise Recorded in the New Testament, composed by the Blessed Virgin with unspeakable Joy, for designing her to be the Instrument of the Conception and Birth of the Saviour of the World: Where Observe (1.) The manner of her Praise, her Soul and Spirit bear their part in the work of Thanksgiving, My Soul doth magnify, my Spirit hath rejoiced. As the sweetest Music is made in the Belly of the Instrument, so the most delightful praise arises from the bottom of the Heart. Obs. (2.) The object of her praise; she doth not magnify herself, but the Lord; yea, she doth not Rejoice so much in her Son, as in her Saviour. Where Note (1.) That she doth implicitly own and confess herself a Sinner; for none need a Saviour but a Sinner: And (2.) by rejoicing in Christ as her Saviour, she declares how she valued herself, rather by her spiritual Relation to Christ as his Member, than by her natural Relation to him as his Mother; according to that of St. Austin, Beatior Fuit Maria percipiendo Christi fidem: quam concipiendo Carnem: She might have been miserable, notwithstanding she bore him as her Son, had she not Believed in him as her Saviour: therefore she sings, my Spirit hath rejoiced in God my Saviour. Obs. (3.) How she admires and magnifies God's peculiar favour towards herself, in casting an eye upon her Poverty and lowly Condition; that she a poor, obscure Maid, unknown to the World, should be looked upon with an eye of Regard, by him that dwells in the highest Heavens. Where Note, That as God magnified her, she magnified him, ascribing all Honour and Glory to him that had thus dignified and exalted her, He that is mighty hath done for me great things, and glorified be his name. Obs. (4.) She thankfully takes notice, that it was not only an high Honour, but a lasting Honour, which was conferred upon her, All Generations shall call me Blessed. She beholds an infinite lasting Honour prepared for her, as being the Mother of an Universal and Everlasting Blessing, which all former Ages had desired, and all succeeding Ages should rejoice in, and proclaim her Happy for being the Instrument of. Obs. (5.) How the Holy Virgin passes from the Consideration of her Personal Privileges to the universal Goodness of God; showing us, that the Mercies and favours of God were not confined and limited to herself, but his mercy is on all them that fear him throughout all Generations. She declares the General Providence of God towards all Persons, his mercy to the pious; his mercy is on all them that fear him; his justice on the proud; he has put down the mighty from their Seat, and scattered the proud in the imagination of their Hearts; his Bounty to the poor, he fills the hungry with good things. Learn hence, the excellency and advantageous usefulness of the Grace of Humility, how good it is to be meek and lowly in Heart? This will render us lovely in God's Eye; and tho' the World trample upon us, he will exalt us to the admiration of ourselves, and the envy of our despisers. Obs. Lastly, How she magnifies the special Grace of God in our Redemption, he hath helped his Servant Israel, that is, Blest them with a Saviour, who lived in the Faith, Hope, and Expectation of the promised Messiah; and this Blessing she declares was (1.) the Result of Great Mercy, he remembering his mercy hath helped his Servant Israel, (2.) The effect of his Truth and Faithfulness in his Promises; as he promised to our Forefathers Abraham and his Seed for ever. Learn thence, that the appearance of the promised Messiah in the Fullness of time; in order to the Redemption and Salvation of a lost World, it was the Fruit of God's tender Love, and the effect of his Faithfulness in the promises made of Old to his Church and Children, he hath helped his Servant Israel, in remembrance of his Mercy, as he spoke to our Forefathers, to Abraham, and to his Seed for ever.  
56 And Mary abode with her about three months, and returned to her own house. 57 Now Elizabeth's full time came that she should be delivered, and she brought forth her Son. 58 And her neighbours, and her cousins heard, how the Lord had showed great mercy upon her, and they rejoiced with her.  
Two things are here Observable (1.) The civil courtesy of the Virgin Mary towards her Cousin Elizabeth. She stays with her three Months, probably till she was Delivered and brought to Bed, not leaving her just at the time of her Travel, for the Angel told Mary, v. 36. That it was then the sixth Month with Elizabeth, after which Mary stays with her three Months, which made up the full time. To visit and accompany our Friends in the time of their Distress, is not only an act of Civil Courtesy, but of Religion and Piety; not a Matter of Indifferency but of Duty. James 1.27. Pure Religion and undefiled is this, to visit in affliction, that is, this is an eminent act and exercise of Religion, the Evidence and fruit of Sincere Religion; and the Virgins doing this, was an act and instance of her Piety, as well as of her civil Courtesy. Obs. (2.) The Religious joy, and Spiritual rejoicing, which the Neighbours and Kindred express at the lying in of Elizabeth: they did not meet together upon that great occasion only to eat and drink, and make merry, but they rejoiced that the Lord had shown great mercy upon her; oh how rarely is this Example followed in our Age! At the Delivery of the Mother, and at the Birth of the Child, how little is God taken Notice of? How little is his power magnified, and his Goodness Celebrated in opening the Womb, in giving strength to bring forth? And how rarely is this the Subject of Discourse at the Woman's Labours; verily if the mercy of a Child, and the safe Delivery of the Mother, be not the first and principal things taken notice of at such Rejoicing Meetings, they look more like Pagan then Christian rejoicings.  
59 And it came to pass, that on the eighth day they came to circumcise the child, and they called him Zacharias, after the name of his father. 60 And his mother answered and said, not so, but he shall be called John. 61 And they said unto her, there is none of thy kindred that is called by this name. 62 And they made signs to his Father, how he would have him called, and he asked for a writing Table, and wrote, saying, his name is John, and they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spoke and praised God. 65 And fear came on all them that dwelled round about, and all these say were noised abroad, throughout all the Hill Country of Judea. 66 And all they that had heard them, laid them up in their hearts, saying what manner of child shall this be? and the hand of the Lord was with him.  
Observe here (1.) The Circumcision of the Child at eight days old, according to the Commandment, Gen. 17. where Note, First, the Act Circumcising, Secondly, the Time, at eight days old. God Commanded every Male Child to be Circumcised, because the Males by the Foreskin propagate Sin, and convey Original Impurity. By this Ordinance God gave his People to understand the exceeding filthiness of Sin, and that Man brings something into the World with him, which ought presently to be cut off. Note also, the time of Circumcising the Child, at eight days old, not before, lest the Child should be too weak to bear the pain; and must not be deferred longer, lest God interprets the delay to be a Contempt of the Ordinance. Hence by the way we may Learn, that God did not tie Salvation to the outward Sacrament, for if the Child had perished, that died uncircumcised, it had been an hard thing to defer Circumcision eight Hours. 'Tis not the want, but the Contempt and Neglect of the Sacraments that damns. It came to pass on the eighth day they came to circumcise the Child; we find in Scripture the Ordinance appointed, and the time limited, but neither the person nor the place declared; Moses' Wife circumcised the Child, and that in an Inn, Ex. 4. A Duty is sometimes positively enjoined in the Scriptures, when the Circumstances belonging to the Duty are undetermined. Thus the Sacrament of the Lord's Supper is appointed by Christ, but the time, the place, the gesture, not positively commanded, but to be prudentially determined, Obs. (2.) The Name is given, or at least declared at the time of the Child's Circumcising, and that by its Parents, His Mother said he, shall be called John. But how did his Mother know That, when her Husband was dumb? Answ. 'Tis like her Husband Zachary had by Writing informed his Wife concerning the whole Vision, and what Name was imposed upon him by the Angel; therefore she says he shall be called John, and Zachary ratifies it, his name is John. The Nomination was originally from the Angel, the Imposition of the Name is now at Circumcision from the Parents. Obs. (3.) How Ancient a Custom it has been to give Names to Children according to the Names of their Fathers or Kindred. There is none of thy Kindred of this name, say they: The Jews made it a part of Religion, to give suitable Names to their Children, and significant Names. Accordingly they either gave them Names to put them in remembrance of God's Mercy to them, or of their Duty to him. Thus Zachary signifies the Remembrance of God; which name points at God's Mercy in remembering him, and his Duty in remembering God. Well then, is it usual and useful for Parents to give significant Names to their Children? then let Children have a Holy Ambition to make good the Signification of their Names. Thus John signifies the Grace of God; but how will that Gracious Name rise up in Judgement against that Child that is Graceless? Obs. (4.) How Zachary's Speech is immediately restored to him upon the naming of his Child. The Angel, v. 20. told him, he should be dumb till the things he told him should be performed; and now that they were performed, his Tongue is loosed, and he praises God, in a most Thankful manner. Obs. (5.) The effect which all this had upon the Neighbourhood; fear came upon all that dwelled round about them; that is, an awful and Religious fear of God, occasioned by these miraculous operations; and they laid up these say in their hearts, that is, considered of them, and pondered upon them: It argues a very vain Spirit and temper of Mind, when we pass over the Observation of God's wonderful Acts with a slight Regard. The true Reason why we do so little admire the wonderful Works of God, is because we consider so little of them. Obs. (6.) The special favour vouchsafed by God to this Child John, The hand of the Lord was with him; that is, God was in a special manner present with him, to direct and assist him, to protect and prosper him. The hand of God in Scripture signifies the help of God, the strength and assistance of God. The hand of Man is a weak and impotent hand, a short and ineffectual hand, but the hand of God is a strong hand, an Almighty hand, able to assist and help, able to protect and preserve: The hand of the Lord was with him; that is, the heart of God, and the help of God, the Love and Favour of God to support him, and the Power and Providence of God to protect and preserve him. Lord, let our Hearts be with thee, and then thy Heart, and thy helping hand will be with us.  
67 And his Father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel, for he hath visited and redeemed his people. 69 And hath raised up an horn of Salvation for us in the house of his servant David. 70 As he spoke by the mouth of his holy prophets, which have been since the world began. 71 That we should be saved from our Enemies, and from the hand of all that hate us. 72 To perform the mercy promised to our forefathers, and to remember his holy Covenant. 73 The Oath which he swore to our father Abraham. 74 That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear. 75 In holiness and righteousness before him all the days of our life. 76 And thou child shalt be called the prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his way. 77 To give knowledge of Salvation unto his people, by the remission of their sins. 78 Through the tender mercies of our God, whereby the dayspring from on high hath visited us. 79 To give light to them that sit in darkness, and in the shadow of death, and to guide our feet in the way of peace.  
Here observe (1.) That no sooner was Zachary recovered and restored to his Speech, but he sings the Praises of his Redeemer, and offers up a Thanksgiving to God: The best Return we can make to God for the use of our Tongue, for the giving or restoring of our Speech, is to publish our Creator's Praise, to plead his Cause, and vindicate his Honour. Obs. (2.) What it is that Zachary makes the subject matter of his Song? What is the particular and special Mercy which he praises and blesses God for? It is not for his own particular and private Mercy, namely, the Recovery of his Speech, tho' undoubtedly he was very thankful to God for that Mercy, but he Blesses and praises God for Catholic and Universal Mercies bestowed upon his Church and People: He doth not say, Blessed be the Lord God of Israel that hath visited me in Mercy, that hath once more loosed my Tongue, and restored my Speech: but Blessed be God that has visited and redeemed his people. Whence Learn, that it is both the Duty and Disposition of a gracious Soul to abound in Praise and Thankfulness to God, more for Catholic and Universal Mercies towards the Church of God, then for any particular and private Mercies, how great soever towards himself. Blessed be God for visiting and redeeming his people. Obs. (3.) In this Evangelical Hymn, there is a Prophetical Prediction, both concerning Christ, and concerning John. Concerning Christ he declares, that God the Father had sent him of his free mercy and rich Grace, yet in performance of his Truth and Faithfulness, and according to his promise and Oath which he had made to Abraham, and the Fathers of the Old Testament, Where Note (1.) he blesses God for the Comprehensive blessing of the Messiah, Blessed be the Lord God of Israel who hath visited his people; namely, in his Son's Incarnation. The Lord Jesus Christ in the Fullness of Time made such a visit to this sinful World, as Men and Angels admired at, and will admire to all Eternity. Note (2.) The special fruit and benefit of this gracious and merciful Visitation, and that was the Redemption of a lost World; he hath visited and redeemed his People. This implies that miserable Thraldom and Bondage which we were under to Sin and Satan, and expresses the stupendious Love of Christ, in buying our Lives with his dearest Blood; and both by price and power rescuing us out of the hands of our Spiritual Enemies. Note (3.) The Character given of This Saviour and Redeemer, he is an Horn of Salvation; that is, a Royal and Glorious, a Strong and powerful Saviour to his Church and people. The Horn in Scripture signifies Glory and Dignity, Strength and Power; as the Beauty, so the Strength of the Beast lies in its Horn. Now Christ being styled an Horn of Salvation, intimates that he himself is a Royal and Princely Saviour, and that the Salvation which he brings is great and plentiful, glorious and powerful; God has raised up an horn of Salvation for us in the house of his Servant David. Note (4.) The Nature and Quality of that Salvation and Deliverance which the Son of God came to accomplish for us. Not a Temporal Deliverance, as the Jews expected from the power of the Romans, but Spiritual, from the hands of Sin and Satan, Death and Hell; his Design was to purchase a Spiritual Freedom and Liberty for us, that we might be enabled to serve him without fear; that is, without the servile and offending fear of a Slave, but with the Dutiful and ingenuous fear of a Child; and this in holiness and Righteousness; that is, in the Duties of the First and Second Table, all the days of our Life. Learn hence, That Believers who were Slaves of Satan, are by Christ made God's free Men. 2dly, That as such they own God a Service, a willing, cheerful, and delightful Service, without fear; and a constant persevering Service all the days of their Life, that we being delivered out of the hands of, etc. Note (5.) The Source and Fountain from whence this Glorious Saviour, and Gracious Salvation did arise and spring, namely, from the mercy and faithfulness of God; To perform the mercy promised to our Forefathers, and to remember his holy Covenant, the Oath which he swear to our Father Abraham. Learn hence, That the Lord Jesus Christ, the Mercy of Mercies, was graciously promised, and faithfully performed by God to his Church and People. Christ was a free and full Mercy, a suitable, a seasonable, and a satisfying Mercy; an incomparable, unsearchable, and everlasting Mercy, which God graciously promised in the beginning of Time, and faithfully performed in the fullness of Time. Thus far this Hymn of Zachary respects the Messiah. Obs. (4.) How he next turns himself to his Child, and Prophecies concerning him; And thou Child shall be called the Prophet of the Highest, etc. Where Note (1.) The Nature of his Office, thou shalt be a Prophet, not a common and ordinary one, but a Prophet of the highest Rank; the Messenger of the Lord of Hosts. A Prophet thou shalt be, and more than a Prophet. Note (2.) As the nature of his Office, so the quality of his Work, Thou shalt go before the face of the Lord to prepare his way: Thou shalt be an Herald and Harbinger to the most High; thou shalt go before the Face of the Messiah, and by thy severe Reproofs, and powerful Exhortations, shalt prepare his way before him, and make men fit and ready to receive this mighty Saviour. Thou Child shall be as the Morning Star, to foretell the Glorious arising of this Sun of Righteousness. Learn hence (1.) That it is the highest Honour and Dignity to serve Christ in the quality and relation of a Prophet. (2.) That it is the Office and Duty of the Prophets of Christ, to prepare and make fit the Hearts of men to receive and embrace him. Obs. (5.) That Zachary having spoken a few Words concerning his Son, he returns instantly to Celebrate the Praises of our Saviour, comparing him to the Rising Sun, which shined forth in the Brightness of his Gospel, to enlighten the dark corners of the World, through the tender mercies of our God, whereby the dayspring from on high hath visited us, to give light to them that sit in darkness. Learn here (1.) That Jesus Christ is that true Son of Righteousness, which in the fullness of Time did spring from on high, to visit a lost and undone World. (2.) That the great Errand of Christ's coming into the World, and the particular End of his Appearing in our Flesh, it was to give light to them that sit in darkness. (3.) That it was nothing less than infinite Mercy and bowels of Compassion in God and Christ, which inclined him to come from on high to visit them that sit in Darkness; Through the tender Bowels of Mercy in our God, whereby his own and only Son sprung from on high to visit us here below, who sat in darkness and the shadow of Death; and to guide our Feet into the way that leads to everlasting peace.  
80 And the child grew, and waxed strong in spirit, and was in the deserts, till the day of his showing unto Israel.  
Here we have a short Account of John's private Life before he entered upon his public Ministry, which was at Thirty Years of Age; He grew, that is, in Bodily stature, and waxed strong in Spirit, that is, in the Gifts and Graces of the Holy Spirit, which increased with his Age, and shown themselves in him every day more and more; and he was in the Deserts, that is, in the mountainous Country of Judea where he was Born, till the time of his preaching to, and amongst the Jews; not that he lived like an Hermit, Recluse from all Society with men, but contented himself to continue in an obscure privacy, till called forth to promulge and preach the Gospel; and when that time was come, John leaves the Hill-country, and enters with Resolution and unwearied diligence upon his public Ministry: Teaching us by his Example, That when we are fit and ripe for public Service, we should no less willingly leave our Obscurity, than we took the benefit of it for our Preparation. John abode in the Deserts till his showing unto Israel; that is, till the time of his setting forth to execute his Office among the Jews.   

CHAP. II.  
1 AND it came to pass in those days, that there went out a Decree from Cesar Augustus, that all the world should be taxed. 2. (And this taxing was first made when Cyrenius was Governor of Syria). 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazarerh into Judea: unto the city of David, which is called Bethlehem, because he was of the house and lineage of David. 5 To be taxed with Mary his espoused Wife, being great with child. 6 And so it was, that while they were there, the days were accomplished, that she should be delivered. 7 And she brought forth her first born Son, and wrapped him in swaddling , and laid him in a Manger, because there was no room for them in the Inn.  
The Conclusion of the former Chapter acquainted us with the Birth of John the Baptist; the beginning of this Chapter relates the Birth of our Saviour Jesus Christ, and the remarkable Circumstances which did attend it. And here we have Observable (1.) The place where he was Born, not at Nazareth, but at Bethlehem, according to the prediction of the Prophet Micah, Ch. 5.2. And thou Bethlehem in the Land of Judah, art not the least among the Princes of Judah, for out of thee shall come a Governor 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 Burden 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 Virgin's 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 Year● 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 Prophesied of him) might be Born there. Augustus' the Roman Emperor, 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 Enrolled, 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 than 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 Emperor. It was no less than 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 Governors. 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 swaddling , 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 employed by God to publish the joyful News of a Saviour's Birth; the Holy Angels, Heavenly Messengers employed 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 strengthened 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 Patriarches, 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, than 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: Unto 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 rejoicing 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 Saviour, which is Christ the Lord.  
13 And suddenly there was with the Angels, a multitude of the heavenly host praising God: and saying. 14 Glory to God in the highest, and on earth peace, good will towards Men.  
Although the Birth of our Blessed Saviour was published by one Angel, yet is it Celebrated by an Host of Angels, the whole Choir of Angels chant forth the Praises of Almighty God, upon this great and joyful Occasion. Here Observe (1.) the Singers, (2.) the Song itself. The Singers of this Heavenly Anthem are the holy Angels, called an Host, partly, for their number, partly for their Order where Learn, (1.) The goodness and sweet disposition of these Blessed Spirits, in whose Bosoms that Cankered passion of Envy has no place; if it had, there was never such an occasion to stir it up, as now: But Heaven admits of no such Passion; Envy is a Native of Hell, 'tis the smoke of the Bottomless Pit, the character and temper of the Apostate spirits; these grieve at the Happiness of Man, as much as the Angels rejoice. O ye Blessed Angels, what did these Tidings concern you, that ruin'd Mankind should be taken again into favour; whereas those of your own Host, which fell likewise, remained still in that gulf of Perdition into which their Sin had plunged them, without either hope of Mercy, or possibility of Recovery. The less we repine at the Good, and the more we rejoice at the Happiness of others, the more like we are to the Holy Angels; yea, the more we resemble God himself. Learn (2.) Did the Angels thus joy and rejoice for us? then what joy ought we to express for ourselves? Had we the Tongue of Angels, we could not sufficiently chant forth the Praises of our Redeemer. Eternity itself, it will be too short to spend in the Rapturous Contemplation of Redeeming Mercy. Obs. (2.) The Anthem, or Song itself, which gins with a Doxology, Glory be to God in the Highest; that is, let God in the highest Heavens be glorified by the Angels that dwell on high. The Angelical Choir excite themselves, and all the Host of Angels, to give glory to God for these wonderful Tidings; as if they had said, let the Power, the Wisdom, the Goodness and Mercy of God, be acknowledged and revered by all the Host of Heaven, for ever and ever. Next to the Doxology follows a Gratulation: Glory be to God in the Highest, for there is peace on earth, and good will towards men. The Birth of Christ has brought a peace of Reconciliation betwixt GOD and Man upon Earth; and also a peace of amity and concord betwixt man and man, and is therefore to be Celebrated with Acclamations of joy.  
15 And it came to pass, as the Angels were gone away from them into Heaven, the Shepherds said one to another, let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying, which was told them concerning this child. 18 And all they that heard it, wondered at those things which were told them by the Shepherds. 19 But Mary kept all these things, and pondered them in her heart.  
Several particulars are here observable, as (1.) That the Shepherds no sooner hear the News of a Saviour, but they run to Bethlehem to seek him: And tho' it was at Midnight, yet they delayed not to go. Those that lest their Beds to attend their Flocks: now leave their Flocks to inquire after their Saviour. Learn thence, That a gracious Soul no sooner hears where Christ is, but instantly makes out after him, and judges no earthly Comfort too dear to be left and forsaken for him. These Shepherd's show, That they preferred their Saviour before their Sheep Obs. (2.) These Shepherds having found Christ themselves do make him known to others, v. 17. When they had seen it, they made known abroad the saying which was told them concerning this child. Learn, That such as have found Christ to their comfort, and tasted that the Lord is Gracious themselves, cannot but recommend him to the love and admiration of others. Obs. (3.) What effect this relation had upon the generality of people that heard it: It wrought in them amazement and astonishment, but not Faith: The people wondered, but not Believed. 'Tis not the hearing of Christ with the hearing of the Ear, nor the seeing of Christ with the sight of the outward Eye; neither the hearing of his Doctrine, nor the sight of his Miracles, will work divine Faith in the Soul, without the concurring Operation of the holy Spirit, the one may make us marvel, but the other makes us Believe; All that heard it, wondered at these things. Lastly, Note, The effect which these things had upon Mary, quite different from what they had upon the common people; they wondered, she pondered; the things that affected their Heads, influenced her Heart, she kept all these things, and pondered them in her heart.  
21 And when eight days were accomplished for the Circumcision of the child, his name was called Jesus, which was so named of the Angel, before he was conceived in the womb.  
Two things are here Observable; our Saviour's Circumcision, and the name given him at his Circumcision. There was no impurity in the Son of God, and yet is he Circumcised, and Baptised also, tho' he had neither filth nor foreskin, which wanted either the Circumcising Knife, or the Baptismal Water, yet he condescends to be both Circumcised and Baptised; thereby showing, that as he was made of a Woman, so he would be made under the Law, which he punctually observed to a tittle. And accordingly he was not only Circumcised, but Circumcised the eighth day, as the ceremonial Law required: and thus our Lord fulfilled all Righteousness, St. Matth. 3.15. Obs. (2.) The Name given at our Saviour's Circumcision; his name was called Jesus; that is, a Saviour, he being to save his people from their sins, St. Matth. 1.21. The great End of Christ's coming into the World, was to save Persons from the punishment and power of their Sins. Had not he saved us from our Sins, we must have died in our Sins, and died for our Sins, and that Eternally. Never let us then sit down desponding, either under the Gild, or under the power of our Sins, and conclude, that they are either so great, that they cannot be forgiven, or so strong, that they can never be overcome.  
22 And when the days of her purification, according to the law of Moses, were accomplished, they brought him to Jerusalem to present him to the Lord. 23 As it is written in the Law of the Lord, every male that openeth the womb, shall be called Holy to the Lord. 24 And to offer a Sacrifice according to that which is said in the Law of the Lord; a pair of Turtle Doves, or two young Pigeons.  
A Twofold Act of Obedience doth the holy Virgin here perform to two Ceremonial Laws: The one concerning the purification of Women after Childbirth, the other concerning the presenting of the Male Child before the Lord. The Law concerning the purification of Women, we have Recorded, Levit. 12. where the time mentioned for the Woman's Purification is set down; namely, after a Male Child forty days, after a Female, Fourscore days; after which time she was to bring a Lamb of a year old, for a Burnt-offering, in case she was a person of ability; or a pair of Turtle-Doves, or two young Pigeons, in case of extreme poverty. Now as to the Virgin's Purification, Observe (1.) That no sooner was she able and allowed to walk, but she Travels to the Temple. Where Note, That she visited God's House at Jerusalem, before her own house at Nazareth. Learn thence, that such Women whom God has blest with safety of Deliverance, if they make not their first visit to the Temple of God, to offer up their Praises of Thanksgivings there, they are Strangers to the Virgin's Piety and Devotion. Obs. (2.) Another Act of Mary's Obedience to the Ceremonial Law, she presented her Child at Jerusalem to the Lord. But how durst the Blessed Virgin carry her holy Babe to Jerusalem into Herod's mouth? It was but a little before that Herod sought the young Child's Life to destroy it; yet the Virgin sticks not, in Obedience to the command of God, to carry him to Jerusalem. Learn hence, That the apprehension of no dangers, either imminent or approaching, either at hand, or afar off, aught to hinder us from performing our Duty to Almighty God: we ought not to neglect a certain Duty, to escape an uncertain Danger. Observe further, as the Obedience, so the Humility of the Holy Virgin, in submitting to the Law for purifying of Uncleanness: For thus she might have pleaded; What need have I of purging, who did not conceive in Sin? Other Births are from men, but mine is from the Holy Ghost, who is purity itself. Other women's Children are under the Law, mine is above the Law; but like the Mother of him, whom it behoved to fulfil all Righteousness, she dutifully fulfils the Law of God without quarrelling or disputing. Observe Lastly, as the exemplary Humility, so the great poverty of the Holy Virgin: she has not a Lamb, but comes with her two Doves to God. Her Offering declares her Penury. The Best are sometimes the poorest, seldom the wealthiest: yet none are so poor but God expects an Offering from them, he looks for somewhat from every one, not from every one alike. The Providence of God it is, that makes difference in persons abilities, but his pleasure will make no difference in the Acceptation. Where there is a willing mind it shall be accepted according to what a person hath, 2 Cor. 8.12.  
25 And behold there was a man in Jerusalem whose name was Simeon, and the same was just and devout, waiting for the consolation of Israel, and the holy Ghost was upon him. 26 And it was revealed unto him by the holy Ghost, that he should not see Death before he had seen the Lord's Christ. 27 And he came by the Spirit into the Temple; and when the parents brought in the child Jesus, to do for him after the custom of the law. 28 Then took he him up in his arms, and Blessed God, and said.  
No sooner was our Saviour brought into the Temple, and presented to the Lord by his holy Parents, but in springs old Simeon, a pious and devout Man, who had a Revelation from God, that he should not die until he had with his bodily Eye seen the promised Messiah. Accordingly, he takes up the Child Jesus in his arms, but hugs him faster by his Faith then by his feeble Arms; and with Ravishment of heart praises God for the Sight of his Saviour, whom he calls the Consolation of Israel; that is, the Messiah, whom the Israel of God had long looked and waited for, and now took Comfort and Consolation in. Note here (1.) How God always performs his Promises to his Children, with wonderful advantage. Simeon had a Revelation that he should not Die until he had seen Christ; now he not only sees him, but feels him too; he not only has him in his Eye, but holds him in his hands. Tho' God stays long before he fulfils his Promises, he certainly comes at last, with a double Reward for our expectation. Note (2.) That the Coming of the Messiah in the fullness of Time, and his appearing in our Flesh and Nature, was and is matter of unspeakable Consolation to the Israel of God. And now that he is come, let us live by Faith upon him, as the Foundation of all Comfort and Consolation both in Life and Death. Alas! what are all other Consolations besides this, and without this: They are impotent and insufficient Consolations, they are dying and perishing Consolations; nay they are sometimes afflictive and distressing Consolations. The Bitterness accompanying them, is sometimes more than the Sweetness that is tasted in them; but in Christ, who is the Consolation of Israel, there is light without darkness, joy without sorrow, all Consolation, without any mixture of discomfort.  
29 And he said, Lord, now lettest thou thy servant departed in peace, according to thy word, 30 For mine eyes have seen thy Salvation. 31 Which thou hast prepared before the face of all people. 32 A light to lighten the Gentiles, and the glory of thy people Israel. 33 And Joseph and his mother marvelled at those things which were spoken of him.  
These words are a sweet Canticle, or Swanlike Song of old Simeon, a little before his Dissolution. He had seen the Messiah before by Faith, now by sight, and wishes to have his Eyes closed, that he might see nothing after this desirable sight. It is said of some Turks, that after they have seen Mahomet's Tomb, they put out their Eyes, that they may never defile them after they have seen so glorious an Object: Thus old Simeon desires to see no more of this World, after he had seen Christ the Saviour of the World; but sues for his Dismission, Lord, let thy servant departed. Note here (1.) That a good Man having served his Generation, and God in his Generation faithfully, is weary of the World, and willing to be dismissed from it. (2.) That the Death of a good man is nothing else but a quiet and peaceable departure; 'tis a departure in peace, to the God of peace. (3.) That it is only a spiritual sight of Christ by Faith that can welcome the approach of Death, and render it an object desirable to the Christian's choice; he only that can say, My eyes have seen thy Salvation, will be able to say, Lord let thy Servant departed. Observe farther, Holy Simeon having declared the Faithfulness of God to himself in the Gift of Christ: Next he celebrates the Mercy of God in bestowing this invaluable Gift of a Saviour upon the whole World. The world consists of Jews and Gentiles, Christ is a light to the one, and the glory of the other: a light to the blind and dark Gentiles, and the Glory of the Renowned Church of the Jews. The Messiah being promised to them, born and bred up with them, living amongst them, preaching his Doctrine to them, and working his Miracles before them: and thus was Christ the Glory of his people Israel.  
34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall, and rising again of many in Israel, and for a sign which shall be spoken against. 35 Yea a sword shall pass through thine own Soul also, that the thoughts of many hearts may be revealed.  
Two things are here observed, Simeon's Blessing, and Simeons' Prediction; he blessed them, that is, the Parents and the Child Jesus, not Authoritatively, but Prophetically, declaring how God would bless them; his Prediction is Twofold, (1.) concerning Christ, (2.) concerning his Mother; concerning Christ Simeon declares, that he should be for the rise of many in Israel; namely, all such as should embrace and obey his Doctrine, and imitate and follow his example; and for the fall of others; that is, shall bring punishment and ruin upon all obdurate and impenitent Sinners; and a Sign to be spoken against; that is, he shall be as a mark for obstinate Sinners to set themselves against. Christ himself when here in the World, was a stone of stumbling, and a Rock of offence to the men of the World, enduring the contradiction of Sinners against himself, both the virulence of their Tongues, and the violence of their hands. (2.) Concerning the Mother of Christ, Simeon declares, that the sight of her Son's bitter Sufferings, would like a Sword pierce through he● Heart; for tho' he might be born, yet should he not dy● without the pains of his Mother; as if the Throws suffered by other Women at the Birth, were reserved for her to endure at the death of her Son. The Sufferings of the Holy Jesus on the Cross, were as a Sword or dagger at the Heart of the Holy Virgin, and she Suffered with him, both as a tender Mother, and as a Sympathising Member of his Body.  
36 And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of Asser, she was of a great Age, and had lived with an husband seven years from her Virginity. 37 And she was a widow of about fourscore and four years, which departed not from the Temple, but served God with fastings and prayers, night and day. 38 And she coming in at that instant gave thanks likewise unto the Lord, and spoke of him to all them that looked for redemption in Israel.  
Simeon is seconded by Anna a Prophetess, she also declares that the child Jesus was the promised and expected Messiah; and thus Christ was proclaimed in the Temple, by two Heralds of different Sexes. Concerning this Aged Woman Anna, it is said, that she departed not from the Temple, night nor day; not that she lived and lodged there, but by her never departing from, understand her daily repairing to the Temple; that which is often done, is said in Scripture to be always done; we are said to do a thing continually, when we do it seasonably: Thus we pray continually, when we pray as often as duty requires us to pray. Learn hence, That such duties as a Christian performs out of Conscience, he will perform with Constancy and Perseverance: Nature will have her good Moods, but Grace is steady. The devotions of a pious Soul, like Anna's, are as constant, but more frequent than the returns of day and night.  
39 And when they had performed all things according to the Law of the Lord they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled with wisdom, and the Grace of God was upon him.  
Here we see the truth and reality of Christ's Humane Nature, he grew as we do, from Infancy to Childhood, from Childhood, to Youth and Manhood. To his divine Nature no accession or addition could be made; for that which is infinite cannot increase. The deity was infinite in Christ, so was not the Humanity, but capable of additions; and accordingly as Christ gr●w up, the Stature of his Body, and the faculties of his mind increased, through the Grace and Power of God's Spirit upon him.  
41 Now his parents went to Jerusalem every Year at the feast of the passover. 42 And when he was twelve years old, they went up to Jerusalem, after the custom of the feast.  
Observe here the persons making this yearly Journey to Jerusalem, our Saviour's Parents and himself, (1.) Joseph, who is called Christ's Father; not that he was his natural Father, for Christ had no Father upon Earth; but Joseph was his Reputed and supposed Father, his nursing Father, who by the appointment of God took a Fatherly care of him; and and his Father in Law, being Husband to Mary. (2.) Marry the Mother of Christ went up to Jerusalem, with her Husband and her Son: God commanded only the Males to go up to Jerusalem; the weaker Sex were excused; but the Holy Virgin well knowing the spiritual profit of that long Journey, would not stay at home. Such as will go no farther than they are dragged in Religious Exercises, are Strangers to the Virgin's Piety and devotion. But (3.) the child Jesus in his Minority goes up with his Parents to this holy Solemnity, thereby no doubt intending our instruction, when we are young to give God an early possession of our Souls, to consecrate the Virgin Operations of our minds to him; and in our Youth to keep close to the Worship and Service of God, when we are so importunately courted by the World. Observe farther, This holy Family came not to look at the Feast and be gone, but they duly stayed out all the appointed time. joseph's Calling, and the Virgin's Household Business could ●either keep them at home, nor hasten them home before the public Duties in the Temple were dispatched and ended. All worldly Business must give place to Divine Offices; and we must attend God's service to the end, except we will departed unblessed.  
43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. 44 But supposing him to have been in the company, went a days journey, and they sought him amongst their kinsfolk and acquaintance. 45 And when they found him not, they turned back to Jerusalem, seeking him.  
The Service of the Temple being ended, they return home to Nazareth; Religious Duties are not to be attended to the prejudice and neglect of our particular Callings. God calls us as well from his House, as to his House. They are much mistaken, who think God is pleased with nothing but Devotion; he that says, be fervent in Spirit, serving the Lord, says also, be not slothful in business. Piety and Industry must keep pace with one another; God is as well pleased with our Return to Nazareth, as with our going up to Jerusalem. Observe further, tho' Joseph and Mary returned home, the Child Jesus, unknown to them, stays behind. Their back was no sooner turned upon the Temple, but his Face was towards it; Christ had Business in that place which his Parents knew not of. They missing him, seek him in the company, concluding him with their Kinsfolk and Acquaintance; from whence we may gather, that the Parents of Christ knew him to be of a sweet and sociable, of a free and Conversative, not of a sullen and morose Disposition. They did not suspect him to be wandered into Fields or Deserts; but when they missed him, sought him among their Kinsfolk: had he not wont to converse formerly with them, he had not now been sought amongst them. Our Blessed Saviour when on Earth, did not take pleasure in a wild retiredness, in a froward austerity, but in a mild affability and amiable Conversation, and herein also his Example is very instructive to us.  
46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the Doctors, both hearing them, and ask them questions. 47 And all that heard him were astonished at his understanding and answers.  
At Twelve years old our Saviour disputes in the Temple with the Doctors of the Law: Never had those great Rabbis heard the voice of such a Tutor. Thus in our Saviour's Nonage, he gives us a proof of his Proficiency, even as the Springs shows us what we may hope for of the Tree in Summer. Our Saviour discovered his Accomplishments by degrees; had his Perfections appeared all at once, they had rather dazzled, then delighted the eyes of the Beholders; even as the Sun would confound all eyes, should it appear at its first Rising in its full strength. Christ could now have taught all those great Rabbis the deep Mysteries of God, but being not yet called by his Father to be a public Teacher, he contents himself to hear with Diligence, and to ask with Modesty. Learn hence, That Parts and Abilities for the Ministerial Function, are not sufficient to warrant our Undertaking of it without a regular Call. Christ himself would not run, no not of his Heavenly Father's Errand before he was sent, much less should we.  
48 And when they saw him, they were amazed, and his mother said unto him, son, why hast thou thus dealt with us? Behold thy father and I have sought thee sorrowing.  
Without doubt it was impossible to express the sorrow of the holy Virgin's Soul, when all the search of three days could bring them no tidings of their Holy Child. How did she blame her Eyes for once looking off this Object of her Love, and spend both days and nights in a passionate bemoaning of her Loss. O Blessed Saviour, who can miss Thee, and not mourn for Thee? Never any Soul conceived Thee by Faith, but was apprehensive of thy worth, and sensible of thy want: What Comforts are we capable of, while we want Thee? and what relish can we taste in any earthly Delight without Thee?  
49 And he said unto them, how is it that ye sought me? witted ye not that I must be about my father's business.  
Observe here, That Christ blames not his Parents for their solicitous care of him; but shows them how able he was to live without any dependency upon them and their care; and also to let them understand, that higher respects had called him away; that as he had meat to eat, so had he work to do, which they knew not of. For, says he, Witted ye not that I must be about my Father's Business? as if he had said, Although I own respect to you as my natural Parent, yet my Duty to my Heavenly Father must be preferred. I am about his work, promoting his Glory, and propagating his Truth. We have also a Father in Heaven, oh how good is it to steal away from our earthly Distractions, that we may employ ourselves immediately in his Service; that when the World makes inquiry after us, we may say as our Saviour did before us, witted ye not that I must be about my father's business?  
50 And they understood not the saying, which he spoke unto them. 51 And he went down with them, and went to Nazareth, and was subject unto them; but his mother kept all these say in her heart. 52 And Jesus increased in wisdom and stature, and in favour with God and man.  
The most material passage of our Saviour's Life, for the first twelve years, is here Recorded; namely, his disputing with the Doctors in the Temple; how he spent the next eighteen years, namely, till he was Thirty, the Scripture doth not mention. It is here said, that he lived with, and was Subject to his Parents; obeying their commands, and as it is believed, following their employments, working upon the Trade of a Carpenter, as was observed Mark 6.3. doubtless he did not live an idle Life; and why should he that did not abhor the Virgin's Womb, a Stable and a Manger, be supposed to abhor the works of an honest Vocation. Observe farther, What a singular pattern is here for Children to imitate and follow in their Subjection to their Parents: If the greatest and highest of mortals think themselves above their Parents commands, our Saviour did not so, he paid Homage to the Womb that bore him, and to his supposed Father that provided for him. Let a person be never so high above others, he is still below and inferior to his Parents. Jesus dwelled with his Parents, and was subject to them. Obs. Lastly, a farther Evidence of our Saviour's Humanity, with respect to his Humane Nature, which consisted of Body and Soul, he did Grow and improve, his Body in Stature, his Soul in Wisdom; and he became every day a more eminent and illustrious Person in the eyes of all, being highly in favour both with God and man.   

CHAP. III.  
1 NOW in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being Governor of Judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the Region of Trachonites, and Lysanias as the Tetrarch of Abilene. Annas and Caiaphas being the High-priests, the word of God came to John the son of Zacharias in the wilderness.  
The two foregoing Chapters gave us an Account of the Birth of our Saviour Christ, and of John the Baptist. The Evangelist ●ow leaving the History of our blessed Saviour for eighteen years, namely, till he was thirty years old (the Holy Ghost having thought sit to conceal that part of our Saviour's private Life from our knowledge) he gins this chapter with a relation of the Baptist's Ministry, acquainting us with the time when, and the place where, and the Doctrine which the Baptist taught. Obs. (1.) The time described when St. John began his public Ministry; namely, when Tiberius was Emperor, and Annas and Caiphas' High-priests; (1.) in the fifteenth year of Tiberius, when the Jews were entirely under the power of the Romans, who set four Governors over them called Tetrarches, so named from their ruling over a fourth part of the Kingdom. From hence the Jews might have observed, had not prejudice blinded their Eyes, that the Sceptre being thus departed from Judah, according to Jacob's Prophecy, Gen. 49. Shilo, or the Messiah was now come. Again, the time when St. John began his Ministry was, when Annas and Caiphas were High-priests, under the Law there were three sorts of Ministers that attended the Service of the Temple; namely, Priests, Levites, and Nethenims: over these the Highpriest was chief, who, by God's command, was to be the first born of Aaron's Family. But how came two High-priests here, seeing God never appointed but one at a time? In answer to this, say some, the power and covetousness of the Romans put in High-priests at pleasure to officiate for gain; say others, the Highpriest was allowed his Assistant or Deputy, who in case of his pollution or sickness did officiate in his place. But that which we may profitably observe from hence is this, The exactness and faithfulness of this Historian St. Luke, in relating the Circumstances of our Saviour's Nativity, and the Baptists Ministry, that the Truth might evidently appear he is exact in Recording the Time.  
3 And he came into all the country about Jordan, preaching the baptism of Repentance for the remission of sins. 4 As it is written in the book of the words of Isaiah the prophet saying, the voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths strait. 5 Every valley shall be filled, and every mountain and hill shall be laid low, and the crooked shall be made strait, and the rough way shall be made smooth. 6 And all flesh shall see the salvation of God.  
Observe here (1.) The place where the Baptist exercised his Ministry in the Wilderness of Judea, where were some Cities and Villages, tho' thinly inhabited. Note here, the great Humility of the Baptist in preaching in an obscure place, and to a small handful of people: Jerusalem some might think a fit place for so celebrated a Preacher, but God had called him to preach in the Wilderness, and there he opens his Commission. Learn hence, that the most eminent of God's Ministers must be content to execute their office, and exercise their Ministry where God calls them, be the place never so mean and obscure, and the people never so rude and barbarous. In the place where God by his Providence fixes us, we must abide, till he that called us thither, removes us thence. And this was the Baptist's case here. He leaves the Wilderness at God's command, and comes to more Inhabited places; he came into the Country about Jordan, preaching. It is not only lawful, but a necessary Duty for the Ministers of God, to remove from one Place and People to another; provided their Call be clear, their way plain, the good of Souls their Motive, and the Glory of God their end. Obs. (2.) The Doctrine which the Baptist preached, namely, the Baptism of Repentance for the Remission of Sins; that is, the Doctrine of Baptism, which sealeth Remission of Sins to the party Baptised. Learn hence that the preaching of the Doctrine of Repentance, is the indispensable Duty of every Gospel-Minister; John the Baptist preached it, our Saviour preached it, his Apostles preached it; they went out every where preaching, that men should Repent: Till we are in a State of Sinless Perfection, the Doctrine of Repentance must be preached unto us, and practised by us. Obs. (3.) The Motive and Inducement which prompted the Baptist to his Duty, which was to fulfil the Prophecies that went before of him, as it is written in the Book of the Prophets, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight; every valley shall be filled, etc. Where Note, (1.) The title given to John the Baptist; a Voice, a crying voice. This implies both his vehemency and earnestness, and also his freedom and boldness in delivering of his Message; when a minister's own Heart is warmly affected with what he preach, he may hope to affect the Hearts of others. Note (2) The Sum and Substance of what he cried, Prepare ye the way of the Lord, etc. that is, make yourselves ready to receive the Messiah, to embrace and entertain his Doctrine. As loyal Subjects when their Prince is coming near their City, they remove every thing out of the way that may hinder his Progress; all Annoyances, and all Impediments. In like manner the preparatory Work of the Gospel upon the Hearts of Sinners, lies in pulling down Mountains, and filling up Valleys; that is, in humbling the proud Hearts of Sinners puffed up (as the Pharisees were) with a conceit of their own Righteousness, who would be their own Saviour's, and not beholding to Christ and his free Grace for Salvation. Learn hence (1.) That man's heart is naturally very unfit to receive and entertain the Lord Jesus Christ, and his Holy Doctrine; we have naturally no sitness, no inclination, nor disposition to believe in him, or submit unto him. (2.) That if ever we desire to entertain Christ in our Hearts, we must first prepare and make ready our Hearts for the receiving and embracing of him. For tho' the preparation of the heart be from the Lord, yet he requires the exercise of our Faculties, and the use of our Endeavours, he prepares our hearts by enabling us to prepare our own Hearts, by getting a sight of the Evil of Sin, and a sense of our Misery without Christ; an hungering desire after him, and a lively Faith in him. God does not work upon Man, as Masons work upon Stone; what he doth in us and for us, he doth it by us, he works by setting us to work; therefore says the Holy Baptist, Prepare ye the way of the Lord, make, etc. The Act of Endeavour is ours, the Aid and Assistance is God's. Obs. Lastly, The encouragement which the Baptist gives to Persons to prepare the way of the Lord; for (says he) all flesh shall see the Salvation of God; that is, now is the time that all Persons, Jew and Gentiles, may see the Author of Salvation, whom God has promised to the World, and may by Faith be made partakers of that Salvation which the Messiah shall purchase for them, and in his Gospel tender to them. The great End of Christ's coming into the World, was to purchase Salvation for all Flesh willing to be Saved by him.  
7 Then said he to the multitude, that came forth to be baptised of him; O generation of Vipers, who hath warned you to flee from the wrath to come. 8 Bring forth therefore fruits worthy of Repentance; and begin not to say within yourselves, we have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.  
St. Matthew. Ch. 3.7, 8. says, that the Baptist spoke these words to the Pharisees and Sadduces, whom he gives first a quick and cutting compellation, oh Generation of Vipers, than a sharp and severe Reprehension, who hath warned you to flee from the wrath to come? And last of all, a seasonable Exhortation, bring forth therefore fruits meet for Repentance. As if he had said, O ye Pharisees and worst of Men, I perceive by your coming hither, some body has Alarmed you with the Notices of that dreadful Vengeance that is coming upon this Generation, to prevent which you pretend Repentance of your Sins, but let me see by your Actions, that you are not only demure but sincere Penitents; let me see the Fruits of your Repentance in the daily Course of your Conversations. Learn here (1.) That the Condition of proud Pharisees pretending and false hearted Hypocrites, tho' very dangerous, yet is not hopeless and desperate, and their Salvation, tho' the worst of Men, must not be despaired of. St. John reproves them for their Sin, but yet encourages their Repentance. (2.) That sincere Repentance is not a barren thing, but does constantly bring forth Fruits answerable to its Nature; as Faith without Works, so Repentance without Fruits is dead also. The genuine Fruits of Repentance, are humility of Heart, and holiness of Life. Obs. Lastly, The cautionary Direction which he gives to these Hypocrites, not to rest in their external Privileges; Think not to say within yourselves we have Abraham to our Father; glory not in this, that you are the only visible Church that God has upon Earth; for God can out of the obdurate Gentile World raise up a People to himself, take them into Covenant with himself, and cast you out. Learn hence (1.) That men are exceeding apt to boast of, and glory in their external Privileges, and to place Religion most in those things wherein God places it least. How did the Jews Glory in their fleshly descent from Abraham, as if God were tied to Abraham's Line, and could have no People, if he had not them for his People. (2.) That it is a vain thing to expect exemption from the Judgements of God, because of outward Privileges enjoyed by God. If we be not born again of the Spirit, it will avail us nothing to be Born of Abraham's Flesh: If Abraham's Faith be not found in our Hearts, it will be no advantage to us, that Abraham's Blood is running in their Veins; Think not to say, we have Abraham to our Father.  
9 And now also the Axe is laid unto the root of the trees, every tree therefore which bringeth not forth good fruit, is hewn down, and cast into the fire.  
St. John having preached the Doctrine of Repentance in the foregoing Verses, he backs it with a powerful Argument in this Verse, drawn from the certainty and severity of that Judgement which would come upon them, if they continued in their sins; Now is the Axe laid to the root of the Tree. Learn (1.) That it is not unsuitable for Gospel-preachers, to press Repentance and Holiness of Life upon their Hearers, from Arguments of Terror; John does it here, and Christ elsewhere. (2.) That those whose Hearts are not pierced with the Sword of God's Word, shall certainly be cut down and destroyed by the Axe of his Judgements. Observe further, that forasmuch as the sin here specified is a Sin of Omission, every Tree which bringeth not forth good fruit, as well as that which bringeth forth evil Fruit, is hewn down and cast into the fire. We learn that Sins of Omission are certainly damning, as well as Sins of Commission. The neglects of Duty are as dangerous and damnable as the Acts of Sin. Such Trees as stand in God's Orchard the Church, and bring forth no good Fruit, are marked out as Fuel for the Devil's Fire.  
10 And the people asked him, saying, What shall we do then. 11 He answereth and saith unto them, he that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise.  
The Baptist having pressed his Hearers to bring forth Fruits meet for Repentance, here they inquire of him what Fruits they should bring forth; he tells them first, the fruits of Charity and Mercy, he that hath two Coats, let him give to him that hath none. This is not to be understood strictly, as if the Command required us to give the  off our Back, to every one that wanted them: But it directs those that have the things of this Life in abundance, to distribute and communicate to those that are in want. Learn hence, that an extensive Liberality, and diffusive Charity in distributing such things as we can well spare, towards the Relief of others Necessities, is an excellent fruit of Repentance, and a good proof and evidence of the truth and sincerity of it; Let him that hath two Coats, impart to him that hath none.  
12 Then came also Publicans to be baptised, and said unto him, master, What shall we do? 13 And he he said unto them, exact no more than that which is appointed you.  
The Publicans were Persons employed by the Romans to gather the Tax or Tribute among the Jews, who were now Tributaries to the Romans, and paid them a public Revenue. These Publicans were great Oppressers, exacting more than was the Emperor's due, therefore we find Publicans and Sinners so often joined together in the Gospel. These men enquiring what Fruits of Repentance they should bring forth, St. John directs them to acts of Justice, exact not. Where Note (1.) That acts of Justice and Righteousness, as well as of Charity and Mercy, are real Fruits of sincere Repentance. Obs. (2.) John doth not condemn the Office, but caution the Officer. If Magistrates may impose Taxes, they may doubtless appoint Officers to Collect those Taxes: Christian Charity then must always teach us to distinguish betwixt Calling and the Crime. We must not Censure any Officer, either in Church or State, for the sake of their Maladministration, who are employed in that Office.  
14 And the Soldiers also demanded of him, saying, and what shall we do? and he said unto them, do violence to no man, neither accuse any falsely, and be content with your Wages.  
Observe here what a general Resort there was of all sorts of Persons to John's Ministry, Pharisees, Sadduces, Publicans, Soldiers; these last here inquire of him, what they should do, to gain Acceptance with God? he answers, do no violence, defraud no man of his own by false Accusation, but be content with the Allowance assigned for your Maintenance. Where it is (1.) strongly supposed, that Soldiers are insolent Oppressors, making no conscience of injustice, false Accusation, and violent Oppression: yet (2.) the Office and Employment of a Soldier is not condemned, but regulated; he does not bid them cast away their Arms, abandon War, appear no more as Military Men in the Field, but manage their Employment inoffensively. Whence we Learn, That in some Cases, and under some Circumstances, for Christians to make War is both lawful and necessary. To make a War Lawful, there is required a lawful Authority, a righteous Cause, an honourable Aim and Intention, and a just and righteous manner of Prosecution, without Vanity and Ostentation, without Cruelty and Oppression; Courage and Compassion on the one hand, and Cowardice and Cruelty on the other hand, do frequently accompany one another.  
15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not. 16 John answered, saying, unto them all, I indeed baptise you with water, but one mightier than I cometh, the latchet of whose shoes I am not worthy to unlose, he shall baptise you with the holy Ghost and with fire. 17 whose fan is in his hand, and he will thoroughly purge his floor, and gather his Wheat into his Garner, but the chaff he will burn with Fire unquenchable.  
Observe here (1.) How the extraordinariness of John the Baptists Person, the earnestness of his Preaching, the Acceptableness of his Doctrine, and the Exemplariness of his Conversation, drew all Persons to an Admiration of him, insomuch that they began to think within themselves, whether he were not the Messiah himself. He plainly tells them he was not, but only his Servant, his Harbinger, and Forerunner. Obs. (2.) The high Opinion which John had of Christ, he is mightier than I; that is, a Person of greater Authority, Dignity, and Excellency than myself: From whence may be gathered, that tho' Christ was man, he was more than Man, even very God, equal with the Father; for John himself was the greatest of them that were born of Women. Matth. 11.11. yet says John, Christ is mightier than I How so? but in regard of the Dignity of his Person, being both God and Man, he that cometh after me is mightier than I Obs. (3.) The humble and low Estimation that the Holy Baptist had of himself, his Shoe-latchet I am not worthy to unlose; a Proverbial Speech, implying that he was unworthy to do the lowest Offices, and meanest Services for Christ: Lord, how well does humility of Mind, an humble Apprehension, and a low opinion of themselves, become the Messengers and Ministers of Christ. John was a Man of eminent Abilities, yet of exemplary Humility; he thought himself unworthy to unlose Christ's Shoe. Obs. (4.) John does not only declare the Dignity of Christ's Person, but the Excellency of his Office; He shall baptise you with the Holy Ghost, and with fire; as if he had said, I only wash the Body with water, but Christ cleanses the Soul by the operation of his Holy Spirit, which is as fire in the effects of it, purifying the hearts of his People from Sin, and consuming their Lusts and Corruptions; yet at the same time having fiery Indignation, and flaming Judgements, to destroy and burn up impenitent Sinners like dry Stubble. Observable it is in Scripture, that Christ is represented by one and the same Metaphor of fire, in a way of Comfort to his Children, and in a way of Terror to his Enemies, he is a fire unto Both. He sits in the hearts of his people as a Refiners fire; he is amongst his Enemies as a Consuming fire; a fire for his Church to take Comfort in, a fire for his Enemies to perish by. Observe Lastly, how the Holy Baptist compares our Saviour to an Husbandman, and the Jewish Church to a Barn floor; the office of the Husbandman is to thresh, fan and winnow his Corn, separating it from the Chaff, preserving the one and consuming the other. Observe (1.) That the Church is Christ's floor, (2.) That this Floor Christ will purge, and that thoroughly. (3.) That the Word of Christ is the Fan in his hand, 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, Cockel and Darnel as well as good Seed: Thus in the Church there has been, there is, and ever 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 in Christ's hand, with which he will purge his Floor, is his Holy 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 hand, and he will thoroughly purge, etc.  
18 And many other things in his exhortation preached he unto the people. 19 But Herod the Tetrarch being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done. 20 Added yet this above all, that he shut up John in prison.  
Observe here, (1.) In John the Baptist the character of a zealous and faithful Minister of the Gospel, he is one that deals plainly, and durst tell the Greatest Persons of their Faults. Herod, tho' a King, is reproved by him for his Adultery and Incest. The Crown and Sceptre of Herod could not daunt the faithful Messenger of God. There aught to meet in the Ministers of Christ both courage and impartiality; courage in fearing no faces, and impartiality in sparing no sins. Obs. (2.) Who it was that Imprisoned and Beheaded the Holy Baptist; Herod a King: How sad is it, when Kings who should be nursing Fathers to the Church, do prove the bloody Butchers of the Prophets of God. The severest Persecutions which the Ministers of God have fallen under, have been occasioned by their telling great Men of their Crimes; Men in power are impatient of Reproof, and imagine that their Authority gives them a Licence to transgress. Obs. (3.) The heinous aggravations of this Sin in Herod, He added this to all his other Sins, that he shut up John in prison. This evidenced him incorrigible and unreclaimable. John had preached before Herod, and Herod had heard John with some Delight, but he had a darling lust which occasioned his Destruction. Learn thence, that Hypocrites may hear the word with some pleasure, and do many things with some delight, but they have always some beloved Lust that must be spared, they will neither part with it, nor bear Reproof for it. Herod sticks not to cut off that Head, whose Tongue was so bold to reprove him for his Lusts.  
21 Now when all the people were Baptised, it came to pass th●t Jesus also being Baptised and praying, the heavens were opened.  
Obs. (1.) The great Condescension of Christ in seeking and submitting to the Baptism of John. Christ, tho' John's Lord and Master, yet yields to be Baptised of his Servant and Messenger. Obs. (2.) The Reasons why Christ would be Baptised, (1.) That by this Rite he might enter himself into the Society of Christians, as he had before by Circumcision entered into the Society of the Jews. (2.) That he might by his own Baptism 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 Baptised and Praying: Teaching us by his example to Sanctify every Ordinance and every Action with Prayer; Christ when he was Baptised, he Prayed, when he was Tempted he Prayed, when he broke 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 expressed, 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 show, 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 show 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 showeth 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 Elimine  
At Thirty years of Age, the Priests under the Law, entered upon their public Office; accordingly Christ stays the full time prescribed by the Law, before he undertakes his public Ministry; and he gives the reason for it, Mat. 3.15. that he might fulfil all Righteousness; that is, the Righteousness of the ceremonial Law, which required Persons to be of that Age before they entered that Office; and also enjoined them to be Baptised or washed 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 shown both his Parents, that if he pleased he could live without any dependence 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 Nag. 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 Pedigree 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 Messiah; St. Matthew intending his History primarily for the Jews, proves him to be the Son of Abraham and David, for their comfort: St. Luke designing the information and comfort of the Gentiles, derives our Lord's Pedigree from Adam, the common Parent of mankind, to assure the Gentiles of their possibility of an Interest in Christ, they being Sons of Adam. Neither of these Evangelists are strict and accurate in enumerating every individual person; which should Teach us not to be overcurious in scanning the parts of this Genealogy, much less captiously to object against it, because of some seeming contradictions in it. For if the Evangelists were not nice and critical in composing this Genealogy, why should we be so in examining of it? Let us rather attend the design of the Holy Ghost in Writing of it, which was Twofold, (1.) for the honour of our Saviour, as Man, showing who were his Noble and Royal Progenitors, according to the Flesh. (2.) For the confirmation of our Faith, touching the Reality of our Saviour's Incarnation; the Scripture making mention of all his Progenitors from the first man Adam, to his Reputed Father Joseph; we cannot reasonably doubt either of the truth of his humane Nature, or of the certainty of his being the promised Messiah. Hence we may Learn, That the wisdom of God has taken all necessary care, and used all needful Means for satisfying the minds of all unprejudiced Persons, touching the Reality of Christ's humane Nature, and the certainty of his being the promised Messiah; for both these Ends is our Saviour's Genealogy, Descent and Pedigree, Recorded in Holy Scripture.   

CHAP. IU.  
1 AND Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness.  
At the 22 Verse of the foregoing Chapter, we find the Holy Ghost descending in a bodily Shape, like a Dove upon our Saviour; in this verse we find the extraordinary effects and fruits of the Holy Ghost's Descent upon our Saviour, he was filled with all the Gifts and Graces of the Blessed Spirit, to fit and furnish him for that ministerial Service which he was now entering upon. But observable it is, that before our Saviour undertook the ministerial Office, he is led by the Spirit into the Wilderness, and there furiously assaulted with Satan's Temptations; Temptation, Meditation and Prayer, says Luther, make a Minister; great Temptations from Satan, do fit us for greater Services for God. And whereas it is said, that Christ was led by the Spirit into the Wilderness, to be tempted of the Devil; by the Spirit we must understand the Holy Spirit of God; for the Devil (I think) is never called the Spirit, but has always a brand of Reproach annexed, as the evil Spirit, the unclean Spirit, and the like: By his being led by the Spirit, (St. Mark says, he was driven by the Spirit) we must not understand any violent motion, but a potent and efficacious persuasion, he was carried by a strong impulse of the Spirit of God, or as the Learned Lightfoot thinks, Christ was bodily caught up by the Holy Spirit into the Air, and carried from Jordan, where he was Baptised into the Wilderness, where he was tempted. God had put Great honour upon Christ at his Baptism, declaring him to be his wellbeloved Son, in whom he was pleased; and the next News we hear, is the Devil's assaulting him with his Temptations. Learn thence, that the more any are beloved of God, and dignified with more eminent Testimonies of his Favour, so much the more is the Devil enraged, and maliciously bend against them.  
2 Being forty days tempted of the Devil, and in those days he did eat nothing, and when they were ended, he afterward hungered.  
Obs. here how the Divine Power upheld Christ's humane Nature without Food; What Moses did at the giving of the Law, Christ doth at the beginning of the Gospel; namely, Fast forty days, and forty nights: Christ hereby intended our Admiration, rather than our imitation; or if our Imitation, of the Action only, not of the Time. From this Example of Christ we Learn, that it is our Duty by fasting and Prayer, to prepare ourselves for a Conflict with our Spiritual Enemies, as Christ prepared himself by fasting to grapple with the Tempter, so should we.  
3 And the Devil said unto him, if thou be the son of God, command this stone, that it be made Bread.  
Obs. here (1.) The occasion of the Temptation, and (2.) the Temptation itself; The occasion of the Temptation was our Saviour's hunger and want of Bread. Learn thence, That when God suffers any of his Children to fall into want, and to be straightened for outward things, Satan takes a mighty advantage thereupon, to tempt and assault them. Obs. (2.) What Sin it is he tempts our Saviour to, it is the sin of Distrust, to call in question his Sonship; if thou be the Son of God, and then to distrust God's Providence and care, command that these Stones be made Bread: It is the grand policy of Satan, first to tempt the Children of God to doubt of their Adoption, next to distrust God's fatherly care and provision, and last of all to use unwarrantable means to help themselves. Thus Satan dealt with Christ, and thus he deals with Christians; for to work a Miracle at Satan's Direction, was not a lawful means of providing food for himself.  
4 And Jesus answered him, saying, It is written that man shall not live by bread alone, but by every word of God.  
Note first, That tho' the Devil abused Scripture, yet Christ uses it. Good things are never the worse for being abused by Satan, and his Instruments. Note Secondly, the weapon which our Saviour made use of to vanquish Satan; it was the word of God: it is written, says Christ. Learn thence, That the Scripture, or the written word of God is the only sure Weapon wherewith to vanquish Satan, and beat back all his fiery Temptations. The Scripture is God's Armoury, out of which all our Weapons of War must be taken for managing our Conflict with Sin and Satan.  
5 And the Devil taking him up into an high mountain, showeth him all the Kingdoms of the world in a moment of time. 6 And the Devil said unto him, all this power will I give thee, and the glory of them, for this is delivered unto me, and to whomsoever I will I give it. 7 If thou therefore wilt worship me, all shall be thine. 8 And Jesus answered and said unto him, Get thee behind me Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
The next Sin which Satan tempts our Saviour to, is the Sin of Idolatry, even to worship the Devil himself; Oh thou impudent and foul Spirit, to desire thy Creator to Worship thee, an Apostate Creature: Doubtless there is no sin so black and foul, so horrid and monstrous, but the Christian may be tempted to it, when Christ himself was tempted to Worship the Tempter, even the Devil himself; St. Matthew reads it, If thou wilt Worship me, St. Luke, If thou wilt worship before me; from whence we may gather, that if to worship before the Devil, be to worship the Devil, then to worship before an Image, is to worship the Image. Obs. (2.) the Bait which Satan makes use of to allure our Saviour to the sin of Idolatry, representing to his eye and view all the glories of the World in a most inviting manner, and that in a moment of time, that so he might affect him the more, and prevail the sooner. Learn thence, That the Pomp and Grandeur of the World is made use of by Satan, as a dangerous Snare to draw Men into a compliance with him in his Temptations unto sin, He shown him all the Kingdoms of the world, and the Glory of them. Observe (3.) What an impudent Liar and proud Boaster the Devil is, he was a Liar from the beginning; All this will I give thee, for it was delivered unto me, an impudent untruth, for the Dominion over the things of the World was never given to the Angels; neither has the Devil any power over the Creatures, but by permission from God. The Devil is a most impudent Liar, he told the first Lie, and by long Practice is become a perfect Master in the Art of Lying. Observe also, the Devil's Boasting as well as Lying, All this, will I give thee, when he had not one foot of Ground to dispose of. Great Boasters are for the most part great Liars, and such Boasters and Liars are like the Devil. Observe (4.) How our Saviour declares the true and only Object of Religious Worship, namely, God himself; thou shalt worship the Lord thy God, and him only shalt thou serve. Religious Worship is to be given to none of the Creatures, neither to Angels nor Men, how excellent soever, but to God alone: We read but of two Creatures that ever desired in Scripture to be Worshipped with Divine Worship, namely, the Devil and Antichrist; but the command is peremptory, Thou shalt worship the Lord, and him only.  
9 And he brought him to Jerusalem, and set him upon a pinnacle of the temple, and said unto him; If thou be the Son of God, cast thyself down from hence: 10 For it is written, He shall give his Angels charge over thee, to keep thee. 11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12 And Jesus answering said unto him, it is said, thou shalt not tempt the Lord thy God. 13 And when the Devil had ended all the temptation, he departed from him for a Season.  
Observe here (1.) The power which Satan, by God's permission, had over the Body of our Blessed Saviour; He took him up, and he carried his Body through the Air, from the Wilderness to Jerusalem, and there sets him upon one of the Pinnacles of the Temple. Learn hence (1.) That Satan by God's permission may have a power over the Bodies of Men, yea, over the Bodies of the best of Men. (2.) That this exercise of Satan's power over the Bodies of Men, is no Argument that such Persons do not belong to God. Our Saviour himself, who was dear to God, is yet left for a time in Satan's hands. But tho' Satan had a power to set him upon the Pinnacle of the Temple, yet he had no power to cast him down; tho' Satan's Malice be infinite, his power is limited and bounded; he cannot do all the mischief he would, and he shall not do all he can. Obs. (2.) The Sin which Satan tempts Christ to, the sin of Self-murder, Cast thyself down. Learn, that Self-murder is a sin which Christ himself was, and the Best of his Children may be solicited and tempted to; yet tho' Satan solicited Christ to the sin, he could not compel him to comply with the Temptation. Thence Note, That how much earnestness and importunity soever Satan uses in pressing his Temptation, he can only persuade, he cannot compel; he may entice, but cannot enforce. Observe (3.) The Argument which Satan uses to persuade Christ to the sin of Self-murder, it is a Scripture-Argument; he quotes a Promise, He shall give his Angels charge over thee; What a wonder is here, to see the Devil with a Bible under his Arm, and with a Text of Scripture in his Mouth? Christ had alleged Scripture before to Satan; here Satan Retorts Scripture back again to Christ: It is written, says Christ, it is written says Satan. Learn, That Satan knows how to abuse the most excellent and comfortable Scriptures, to the most horrid and prodigious Ends and Purposes; He that had Profanely touched the Sacred Body of Christ with his hand, sticks not presumptuously to handle the Holy Scriptures with his Tongue. Obs. (4.) The Text of Scripture which Satan makes use of, Psal. 91.11, 12. He shall give his Angels charge over thee, to keep thee; where the Doctrine is good, but the Application bad: The Doctrine is true, that God is pleased to employ his Angels for the good of his Servants, and particularly for their preservation in times of Danger. But see how falsely the Devil perverts, misapplies, and wrists that Sacred Scripture: When God promises that his Angels shall keep us, it is in all his ways, not in our own crooked paths. Learn, That altho' the Children of God have the promise of the Guardianship of his Holy Angels, yet then only may they expect their Protection, when walking in the way of their Duty: He shall give his Angels charge over thee, to keep thee in all thy ways. Observe Lastly, The issue of this Combat, Satan is vanquished and departs from our Saviour. St. Matthew says, the Devil left him, and Angels came and ministered unto him; Satan is Conquered and qu●●s the Field. Teaching us, That nothing like a vigorous resistance of Temptations, causes the Tempter to flee from us. Satan is both a Cowardly Enemy, and a Conquered Enemy, resist him and he will run.  
14 And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the Region round about, 15 And he taught in their Synagogues, being glorified of all. 16 And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath-day, and stood up for to read. 17 And there was delivered unto him the Book of the Prophet Esaias, and when he had opened the Book, he found the place where it was written. 18 The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken hearted: to preach deliverance to the Captives, and Recovering of sight to the blind, to set at liberty them that are bruised. 19 To preach the acceptable year of the Lord. 20 And he closed the Book, and gave it again to the Minister, and sat down, and the eyes of all them that were in the Synagogue were fastened upon him. 21 And he began to say unto them, This day 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 preached at, namely, Nazareth, and the first Text he preached upon. Isa. 61.1. Observe (1.) The place which our Saviour preached 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 looked for a Sceptre, not an Axe, 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 public living at Nazareth, occasioned him to be called Jesus of Nazareth: Yet some conceive it was a Nickname fastened 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 Ascension, such as believed on him were called The Sect of the Nazarenes, or the followers of Jesus of Nazareth. Observe (2.) The Text which our Saviour preached 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 enlightening 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 , 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 fixed, and their minds intent upon him, and upon what was spoken by him, The Eyes of all that were in the Synagogue were fastened 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 fastened eye is a means to help us to a fixed heart; as a wand'ring eye is both a sign and a cause of a wand'ring Heart. O that our Hearers would imitate our Saviour's Hearers under the Word: They fastened 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 thyself, the first Preacher of the Gospel, and for thy first Sermon at Nazareth wert thus ignominiously treated.  
22 And all bore 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 thyself: 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 Messiah, 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 ripped up, and made occasions of Contempt; and therefore that Prophet that comes from afar, and has not been much known gains the greatest Reputation amongst a people, who being ignorant of his Extraction, look upon his Breeding as well as his Calling to be Divine. This good use ought to be made of our Saviour's Observation, that his Ministers be very wise and discreet in Conversation with their People, not making themselves cheap and common in every Company, nor light and vain in any Company: for such Familiarity will breed contempt, both of their Persons and their Doctrine. But our Duty is, by strictness and gravity of deportment, to keep up an awe and esteem in the Consciences of our People; always tempering our Gravity with Courtesy, and a Condescending Affability, that Minister which prostitutes his Authority, frustrates the end of his Ministry, and is the occasion of his own Contempt.  
25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heavens were shut up three years and six months, when great Famine was throughout all the Land. 26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. 27 And many Lepers were in Israel in the time of Elizeas the Prophet, and none of them was cleansed, saving Naaman the Syrian.  
Here our Saviour by a double instance, confirms what he had last told his Countrymen at Nazareth, namely, that Prophets are most despised by their own Country men and Acquaintance, and that Strangers ofttimes have more Advantage by a Prophet than his own People. The first instance of this which our Saviour gives them is in the days of Elias, tho' there were many Widows then in his own Nation, yet none of them were qualified to receive his Miracles, but a Stranger, a Widow of Sareptha. The second instance was in the days of Elisha; when tho' there were many Lepers in and about his Neighbourhood, yet they being his Countrymen despised him; and none were qualified for a Cure but Naaman the Syrian, a man of another Country. Thus the Prophets of God, like some Fishermen, catch lest in their own Pond, and do more good by their Ministry among strangers, then amongst their own Countrymen, Kinsfolk, and near Relations; No Prophet is accepted in his own Country.  
28 And all they in the Synagogue, when they heard these things were filled with wrath. 29 And risen up and thrust him out of the city, and led him unto the Brow of the Hill, whereon their city was built; that they might cast him down headlong. 30 But he passing through the midst of them, went his way.  
Observe here (1.) The horrid Impiety of the People of Nazareth, in thrusting their Saviour out of their City, and their barbarous and bloody Cruelty in bringing him to the Brow of the Hill, with full intent to cast him down headlong. But Christ was to die a clean contrary way, not by throwing down, but by lifting up. Oh ungrateful and unhappy Nazareth, is this the Return you make that Divine Guest, which for Thirty Years had sojourned in your Coasts? No wonder that the ablest Preaching, and most exemplary Living of the Holiest and best of Christ's Ministers obtain no greater success at this day amongst a people; when the presence of Christ at Nazareth, for thirty Years together, had no better influence upon the Minds and Manners of that People; but instead of Receiving his Message, they rage at the Messenger: Neither let any of the Ministers of Christ think it strange, that they are ignominiously despised, when our Master before us, was in danger of being barbarously Murdered, and that for his plain Preaching to his own People, the Men of Nazareth. But Obs. (2.) The miraculous escape of our Blessed Lord from the murdering hands of the wicked Nazarites; he passing through the midst of them went his way: How and after what manner he escaped, is not declared, and therefore cannot without presumption be determined. Although the Rhemists to make way for their Doctrine of Transubstantiation positively affirm, that contrary to the nature of a Body, he penetrated through the Breasts of the People. But whether he struck them with Blindness that they did not see, or smote them with fear that they durst not hold him; or whether by a greater strength than theirs (which his Godhead could easily supply his Humane Nature with) he escaped from them, it is neither prudent to inquire, nor possible to determine; we know it was an easy thing for him, who was God as well as Man, to quit himself of any Mortal Enemies; and at the same time, when he rescued himself, could have ruined them, by frowning them into Hell, or looking them into nothing.  
31 And came down to Capernaum, a city of Galilee, and taught them on the Sabbath-days. 32 And they were astonished at his Doctrine, for his word was with power. 33 And in the Synagogue there was a man which had a Spirit of an unclean Devil, and he cried out with a loud voice. 34. Saying, let us alone, What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy one of God. 35 And Jesus rebuked him, saying, hold thy peace, and come out of him: and when the Devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spoke among themselves, saying, what a word is this? for with Authority and power, he commandeth the unclean spirits, and they come out. 37 And the same of him went out into every place of the Country round about.  
Our Blessed Saviour being driven out of Nazareth by the fury of his Countrymen, departs to Capernaum, where he enters into their Synagogues, and taught. Who can declare the pains that our Saviour took, and the hazards which he ran in preaching the Everlasting Gospel to lost Sinners; But observe the smallness of his Success; the People were astonished, but not believed; his Doctrine produced Admiration, but not faith; his Auditors were Admirers, but not Believers, the People were astonished at his Doctrine; the reason of which Astonishment is added, for his word was with power; that is, there was Majesty in his Person, Spirituality in his Preaching, and powerful Miracles accompanying both, and confirming Both, of which the Evangelist here gives us an account, namely, the casting out of a Devil in one possessed, v. 33. There was a man which had a Spirit of an unclean Devil, and he cried out; that is, the Devil that unclean Spirit did enter into him and bodily possess him. Amongst many other Calamities which sin has brought upon our Bodies, this is one, to be Bodily possessed by Satan. The Devil has an inveterate Malice against Mankind, seeking to ruin our Souls by his Suggestions and Temptations; and to destroy our Bodies by some means or other. Oh how much is it our Interest as well as our Duty, by Prayer to put ourselves, morning and evening under the Divine care and Protection, that we may be preserved from the power and malice of Evil Spirits. Obs. (2.) The Title here given to the Devil, he is called the  Spirit. The Devils, those wicked Spirits of Hell, are most impure and filthy Creatures; impure by reason of their original Apostasy, impure by means of their actual and daily Sins; such are Murder, Malice, Lying and the like, by which they continually pollute themselves; and impure, by means of their continual desire and endeavours to pollute Mankind with the Contagion of their own sins. Lord! how foul is the nature of Sin, which makes the Devil such a foul and filthy, such an impure and unclean Creature. Obs. (3.) The Substance of the Devil's outcry, Let us alone, What have we to do with thee? art thou come to destroy us? that is, to restrain us from the exercise of our power; the Devil thinks himself destroyed, when he is restrained from doing Mischief. Obs. (4.) The Title given by the Devil to our Saviour, he styles him, The Holy one of God: How comes this Acknowledgement out of the Devil's Mouth? could an Apostle make a Profession beyond this: but how comes Satan to make it? for no good end, and with no good intention we may be sure, for the Devil never speaks Truth for Truth-sake, but for advantage-sake: probably (1.) he might make this Profession, that so he might bring the Truth professed into question: hoping that a Truth which received Testimony from the Father of Lies, would be suspected: or (2.) it might perhaps be done to make the People believe that our Saviour had some familiarity with Satan, and did work Miracles by his help, because he did confess him, and seem to put honour upon him: Hence we may Learn, That it is possible, for a Person to own and acknowledge Christ to be the True and Only Saviour, and yet to miss of Salvation by him: If a Speculative Knowledge, and a verbal Profession of Christ were sufficient to Salvation, the Devil himself would not miss of Happiness. Obs. (5.) How our Saviour rebukes the Devil for this Confession, and commands him Silence: Jesus rebuked him saying, hold thy peace. But why was this Rebuke given the Devil, and his Mouth stopped when he spoke the Truth? Answer (1.) Because Christ knew that the Devil confessed this Truth on purpose to Disgrace the Truth. (2.) Because the Devil was no fit Person to make this Profession: a Testimony of Truth from the father of Lies, is enough to render Truth itself suspected. Yet the Devil's Evidence that Christ was the Holy One of God, will rise up in Judgement against the wicked Pharisees, who shut their Eyes against the Miracles, and stopped their Ears against the Doctrine of the Holy One of God. Observe lastly, How the unclean Spirit obeys the voice of Christ, but with great Reluctancy and Regret; when the unclean Spirit had thrown him in the midst, he came out. Where Observe, The Devil's spite at parting, he tares the Man, throws him violently from place to place, showing, how loath he was to be dispossessed. Where Satan has once gotten an hold, and settled himself for a time, how unwilling is he to be cast out of Possession. Yea, it is a Torment and vexation to him to be cast out. It is much easier to keep Satan out, then to cast him out. Satan may possess the Body by God's Permission, but he cannot possess our Hearts without our own Consent and Approbation; it will be our Wisdom to deny him Entrance into our Souls at first, by Rejecting his wicked Motions and Suggestions; for when once entered, he will like the strong Man Armed, keep the House, till a stronger than he casts him out.  
38 And he arose out of the Synagogue, and entered into Simons house, and Simons wives mother lay sick of a fever, and they besought him for her. 39 And he stood over her and rebuked the fever, and it left her, and immediately she arose and ministered unto them.  
Here Observe (1.) That St. Peter, a Disciple, yea, an Apostle, was a Married Person: Neither the Prophets of the Old Testament, nor the Apostles of the New, did abhor the Marriagebed, nor judge themselves too pure for an Institution of their Maker. The Church of Rome, by denying the Lawfulness of Priest's Marriage, makes herself wiser than God, who says, Heb. 13.4. Marriage is Honourable amongst All men. Observe (2.) Peter, though a Good Man, and his Wife's Mother, probably a Gracious Woman, yet is his Family visited with Sickness. Strength of Grace, and Dearness of Respect even from Christ himself, cannot prevail against Diseases. God's own Children are visited with Bodily Sickness, as well as others. Observe (3.) The Divine Power of Christ manifested in this miraculous Cure; He stood over her, says St. Luke, he took her by the hand and lift her up, says St. Mark: Here was an ordinary Distemper cured after an extraordinary manner, by a touch of Christ's hand, in an instant; Immediately the Fever left her, and she arose and ministered unto them. That she could arise, argued her Cure Miraculous; that she could and did arise, and administer to Christ and his Disciples, argued her Thankfulness. After Christ had healed any of us, it ought to be our first care to Administer unto him; that is, to employ our Recovered Strength in the Service of Christ, and to improve our Restored Health to the Honour and Glory of Christ.  
40 Now when the sun was setting, all they that had any sick with divers diseases, brought them unto him: and he laid his hands on every one of them, and healed them. 41 And Devils also came out of many, crying out and saying, Thou art Christ the son of God: and he rebuked them, and suffered them not to speak, for they knew that he was Christ.  
The Evangelist here declares sundry other Cures wrought by our Saviour, he healed the Sick, and dispossessed the Devils. In our Saviour's time we read of many possessed with Devils, and but of few, either before or afterward. Probably (1.) Because Satan perceiving the Messiah to be come in the Flesh to destroy his Kingdom, did rage's the more, and discover greater Malice and Enmity against Mankind. (2.) Perhaps Almighty God suffered Satan at that time to possess so many, that Christ might have occasion to manifest his Divine Power, by casting Satan out. And accordingly we find our Saviour dispossessing all that were possessed by Satan. It is added, That he suffered not the Devils to speak, because they knew him; that is, Christ would not be made known to be the Son of God by the Preaching of the Devil, lest the World should from thence take occasion to think, that our Saviour held a Correspondency with those wicked Spirits, and that the Miracles which he wrought were performed by the Devil's Assistance, as being one in Combination with him. Possibly from the Devil's owning Christ to be the Holy one of God, the Pharisees concluded that there was a compact and agreement betwixt them: and thereupon their Affirmation was Grounded, he casteth out Devils, by Belzebub the Prince of Devils.  
42 And when it was day he departed, and went into a desert place; and the people sought him and came unto him, and stayed him that he should not departed from them. 43 And he said unto them I must preach the kingdom of God unto other cities also, for therefore am I sent. 44 And he preached in the Synagogues of Galilee.  
Observe here (1.) The great work and business of our Saviour's Life to preach the Gospel, I must preach the Kingdom of God, for therefore came I forth. Preaching was Christ's great work, it is undoubtedly his Ministers. Christ omitted some Opportunities of working Miracles, that he might preach to other Cities. This was his great Work. Obs. (2.) It being Christ's great Design to plant and propagate the Gospel: he would not confine his Ministry to one particular place, no not to the great City of Capernaum, but resolves to preach the word in smaller Towns and Villages, leaving his Ministers herein an Instructive Example, to be as willing to Preach the Gospel in the smallest Villages, as in the largest and most populous Cities, if God calls us thereunto. Let the place be never so obscure and mean, and the Congregation never so small and little, and, if God sends us thither, the greatest of us must not think it beneath us, to go and instruct an handful of People.   

CHAP. V.  
1 AND it came to pass, that as the people pressed upon him to hear the word of God, he stood by the Lake of Genesareth. 2 And saw two ships standing by the Lake: but the fishermen were gone out of them; and were washing their Nets. 3 And he entered into one of the Ships which was Simons, and prayed him that he would thrust out a little from the Land; and he sat down, and taught the people out of the ship.  
Here Observe (1.) That our Saviour used the Sea as well as the Land in his passage from place to place, to preach the Gospel; and the reasons why he did so, might probably be these, (1.) to show Nature's intent in making of the Sea, namely, to be Sailed upon, as the Land to be walked upon. (2.) That Christ might take occasion to manifest his Deity, in working Miracles upon the Sea; namely, by calming of the Waves, and stilling of the Winds. (3.) It might be to comfort Seafaring men in their Distresses, and to encourage them to pray to such a Saviour as had an experimental Knowledge of the Dangers of the Sea; it were well if Sailors would consider this, and instead of inuring themselves to the Language of Hell, when they go down into the deeps, would direct their Prayer unto Christ, and look up to him; who now in Heaven has the remembrance of what he himself endured and underwent here on Earth, and on the Sea. Obs. (2.) The circumstance of time when Christ used to put forth to Sea; it was usually after he had wrought some extraordinary Miracle, which set them on admiring and commending of him; as after he had fed so many thousands with a few Barley-Loaves and Fishes, presently he put forth to Sea, shunning thereby all popularity and vainglorious Applause from the Multitude, which he was never ambitious of, but industriously avoided. Obs. (3.) That after our Saviour's Resurrection, we never find him Sailing any more upon the Seas. For such a Fluctuating and Turbulent Condition, which necessarily attends Sea-Voyages, was utterly inconsistent with the constancy, stability and perpetuity of Christ's estate when Risen from the Grave. The firm Land better agreeing with his fixed State; he keeps upon it, till his Ascension into Heaven. Obs. (4.) That Christ scruples not to preach to the People in, and out of the Ship, he sat down, and taught the people out of the Ship: Sometimes we find our Holy Lord preaching upon a Mountain, sometimes in a Ship, sometimes in an House, as often as may be in the Synagogue: He that laid hold on all Seasons for Preaching the Gospel, never scrupled any place which conveniency offered to preach in; well knowing, that it is the Ordinance that Sanctifies the place, and not the Place the Ordinance.  
4 Now when he had left speaking, he said unto Simon, launch out into the deep, and let down your Nets for a Draught. 5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing, nevertheless at thy word, I will let down the Net. 6 And when they had this done, they enclosed a great multitude of Fishes, and their Net broke. 7 And they beckoned unto their partners which were in the other ship, that they should come, and help them, and they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus feet, saying, depart from me, for I am a sinful Man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the Fishes which they had taken. 10 And so was also James and John sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, fear not, from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they forsook all and followed him.  
Observe here (1.) Our Saviour having delivered his Doctrine to the People, confirms his Doctrine with a Miracle, and with such a Miracle as did at once instruct and encourage his Apostles; the miraculous number of Fish which they caught, did presage and prefigure their miraculous Success in preaching, planting, and propagating of the Gospel. Obs. (2.) our Saviour's Command to Peter, and his ready Compliance with Christ's Command; Let down your Net for a Draught, says Christ: We have toiled all night, says St. Peter, and catcht nothing, nevertheless at thy word, we will let down the Net. This Mystically represents to us, (1.) That that the Fishers of men may Labour all Night, and all day too, and catch nothing. This is sometimes the fisher-men's fault, but oftener the Fishes. 'Tis the Fisher's fault that nothing is taken, if he doth only play upon the Sands, and not launch out into the Deep; deliver some Superficial and less necessary Truths, without opening to the people the great Mysteries of Godliness. If they Fish with brokeh Nets, either deliver unsound Doctrine, or lead unexemplary Lives, if they do not cast the Net on the right side of the Ship, that is, rightly divide the word, as Workmen that need not to be ashamed. And if they do not fish at Christ's Command, but run a fishing unsent, it is then no wonder, that they Labour all their days and catch nothing. But very often is it the Fish's Fault, rather than the Fisherman's. Worldly men are crafty and cunning, they will not come near the Net. Hypocrites are slippery like Eels, the Fisherman cannot long hold them, but they dart into their holes; priding themselves in their external Performances, and satisfying themselves with a round of Duties. The great men of the World break through the Net, the Divine Commands cannot bind them, Jer. 5.5. I will go to the great men, and speak to them, but they have broken the yoke, and burst the bonds. Obs. (3.) The miraculous Success which St. Peter had, when at Christ's Command he let down the Net; They enclosed such a multitude of Fishes that their Net broke. Two things our Saviour aimed at in this Miracle, (1.) To manifest to his Disciples the power of his Godhead, that they might not be offended at the poverty and meanness of his Manhood. (2.) To assure them of the great Success which his Apostles and their Successors might expect in planting and propagating of the Gospel. If the Ministers of Christ, whom he calls Fishers of Men, be Faithful in the cast, his Power shall be magnified in the Draught. Some of our Fish will cleave Eternally to the Rocks, others play upon the Sands, more will wallow in the Mud, and continue all their days in the filth of sin, if our Master, at whose Command we let down the Net, doth not enclose them in it, as well as assist us in the casting of it. Observe (4.) What influence the sight of this Miracle had upon St. Peter, it occasioned fear, and amazement, and caused him to adore Christ, and declare himself unworthy of his presence. Depart from me, for I am a sinful Man, O Lord; not that the good man was weary of Christ's Presence, but acknowledged himself unworthy of it. 'Tis a great Discovery of our Holiness to revere God and fear before him, when he doth wonderful things before us, tho' they be wonders of Love and Mercy; here was a wonderful appearance of Christ's Power and Mercy to St. Peter. But it affects him with reverential fear and awful Astonishment. Observe (5.) How St. Peter and the rest of the Apostles at Christ's Call, forsook all and followed him; they left Father and Friends, Ship and Nets, and followed Jesus; whom Christ Calls, he calls effectually; he draws whom, he calls, and works their Hearts to a ready Compliance with their Duty. And altho' when they were first called to be Disciples, they followed their Trades of Fishing for a time, yet upon their second call to the Apostleship, they left off their Trade, and forsook all to follow the Ministry. Teaching the Ministers of the Gospel, that it is their Duty to give themselves wholly up to their great Work, and not to encumber themselves with secular Affairs and worldly Business: nothing but an indispensible Necessity in providing for a Family, can excuse a Ministers encumbering himself with Worldly Concerns and Business: They forsook all, and followed Jesus.  
12 And it came to pass, when he was in a certain place, behold a man full of Leprosy, who seeing Jesus, fell on his face and besought him, saying, Lord, if thou wilt thou canst make me clean. 13 And he put forth his hand and touched him, saying, I will, be thou clean, and immediately the Leprosy departed from him. 14 And he charged him to tell no man, but go and show thyself to the Priest, and offer for thy cleansing, according as Moses commanded, for a Testimony unto them. 15 But so much the more went there a fame abroad of him, and great multitudes came together to hear, and to be healed by him of their Infirmities.  
Observe here (1.) the Petitioner, that in a very humble and submissive manner sues unto Christ for Cure and Healing, A Leper fell on his Face, and besought him, saying, Lord, if thou wilt thou canst make me clean: he doth not question Christ's Power, but distrusts his willingness to help and heal him. Christ's Divine Power must be fully assented to, and firmly Believed by all those that expect benefit by him, and healing from him. Obs. (2.) The great readiness of Christ to help and heal this distressed Person; Jesus touching him, saying, I will, be thou clean. By the Ceremonial Law, the Leper was forbidden to be touched, therefore Christ's touching this Leper, shows himself to be above the Law; that he was the Lord of it, and might dispense with it; and his healing this Leper by the word of his Mouth, and the touch of his Hand, shown him to be truly and really God; for Leprosy among the Jews was accounted an incurable Distemper, called the Finger of God; a Disease of his sending, and of his removing. Our Saviour therefore, as a proof of his being the Messiah, tells John's Disciples, Matth. 11.5. That the Lepers were cleansed, and the Dead raised by him; which two being joined together do imply, that the cleansing of the Lepers is as much an act of Divine Power, as the raising of the Dead; and accordingly, 2 Kings 5.8. it is said, Am I God that this man sends unto me to cure a person of his Leprosy. Obs. (3.) The certainty and suddenness of the Cure, was a farther proof of Christ's Divine Power, Immediately the Leprosy departed. Christ not only Cured him immediately, but instantaneously; not only without Means, but without the ordinary time required for such a Cure. Thus Christ shown both Power and will to Cure him Miraculously, who Believed his Power, but questioned his willingness. Obs. (4.) A Twofold Charge and Command given by Christ to the Leper, (1.) To tell it to no Man: where the great Modesty, Piety and Humility of Our Saviour is discovered, together with the prudent care he took of his own Safety; his modesty in concealing his own Praises, his Humility in shunning all vainglorious Applause and Commendation; his Piety in referring all the Honour and Glory to God his Father; and the Care of his own Safety appeared, lest the publishing of his Miracles should create untimely Danger from the Pharisees. (2.) The next part of the Charge given to the Recovered Leper, is to go and show himself to the Priest, and to offer the Gift which Moses Commanded for a Testimony unto them; that is, to testify to the Jews, that he did not oppose the Ceremonial Law which required a Thank-offering at his Hand; and also that the Miracle might testify, that he was the true and promised Messiah. Learn hence, that our Blessed Saviour would have the Ceremonial Law punctually observed, so long as the time for its continuance did endure; tho' he came to destroy that Law, yet whilst it stood, he would have it exactly observed.  
16 And he withdrew himself into the Wilderness, and prayed.  
The Duty of private and solitary Prayer is not more strictly enjoined by our Saviour's Command, than it is recommended to us by his Example. Observe (1.) The Duty which our Holy Lord performed, Prayer; we have much more business with God in Prayer, than Christ had; he had no sins to be humbled for, nor beg pardon of; no need to pray for any sanctifying habits of Grace, the Holy Spirit being given to him without measure; yet did our Holy Lord spend much of his time in Prayer; he took delight in paying this Homage to his Heavenly Father. Obs. (2.) What kind of Prayer our Lord did eminently delight in, it was solitary and private Prayer. He often went alone, even out of the Hearing of his own Disciples. The Company of our Best friends is not always seasonable nor acceptable. There are Times and Seasons when a Christian would not be willing that his Dearest Relations upon Earth should hear that Intercourse which passes betwixt him and his God. Observe (3.) The place our Lord withdraws to for private Prayer; it is the desert; he withdrew into the Wilderness and Prayed, both to avoid Ostentation, and also to enjoy Communion with his Father. The modest Bridegroom of his Church, says St. Bernard, will not impart himself so freely to his Spouse before Company, St. Mark 1.35. adds, That our Saviour risen up a great while before day, and went into this desert place to pray; Teaching us, that the Morning is the fit Season, yea, the best of Seasons for private Duties; now are our Spirits freshest, and our minds freest, before the Distractions of the day break in upon us: It is certainly much better to go from Prayer to business, then from business to Prayer. Note lastly, that our Blessed Saviour had no idle hours here in the World, his time did not lie upon his hand as ours do; he was always either Preaching or Praying, or working Miracles; either paying Homage to God, or doing good to man. Lord! help us to imitate this thy instructive Example, by embracing all opportunities of Glorifying God, and doing good to one another.  
17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and Doctors of the Law sitting by, which were come out of every Town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them. 18 And behold men brought in a Bed, a man which was taken with the palsy, and they sought means to bring him in, and to lay him before them. 19 And when they could not find by what way they might bring him in, because of the multitude, they went upon the housetop, and let him down through the Tiling, with his Couch, into the midst, before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the Scribes and the Pharisees began to reason, saying, Who is this which speaketh Blasphemies? who can forgive Sins, but God alone? 22 But when Jesus perceived their thoughts, he answering, said unto them, what reason ye in your hearts? 23 Whither is easier to say, Thy sins be forgiven thee? or to say, Rise up and walk? 24 But that ye may know, that the son of man hath power on earth to forgive Sins, (he said unto the sick of the Palsy) I say unto thee Arise, and take up thy Couch, and go into thy house. 25 And immediately he risen up, before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God and were filled with fear, saying, We have seen strange things this day.  
As the great End of our Saviour's Miracles was to confirm his Doctrine, so commonly after his Preaching he wrought his Miracles: The Scribes and Pharisees, tho' they had no love for our Saviour's person, nor value for his Ministry, yet they frequently accompanied him wherever he went, partly to cavil at his Doctrine, and partly out of Curiosity to see his Miracles; but Observe the gracious Condescension of our Saviour, altho' he well knew that the Pharisees at this time attended upon him with no good intention, yet he puts forth his Divine Power in working Miracles before them; the power of the Lord was present to heal; Not that Christ's Power was at any time absent, but it is said now to be present, because it was now exerted and put forth at his Will and Pleasure. And accordingly at this time, before the Pharisees Eyes, he Miraculously Cures a Person sick of the Palsy, as the Paragraph before us does inform us. Wherein Observe (1.) The Diseased and Distressed Person, one sick of the Palsy, which being a Resolution and weakness of the Nerves, enfeebles the Joints, and confines a Person to his Bed or Couch. As a Demonstration of Christ's Divine Power, he was pleased to single out the Palsy and Leprosy, incurable Diseases to work a Cure upon. Now this Person was so great a Cripple, by reason of the Palsy, that he could not go, nor be led, but was carried in his Bed or Couch. Observe (2.) As the grievousness of the Disease, so the greatness of the People's Faith. The Man and his friends had a firm and full persuasion that Christ was clothed with a Divine Power, and able to help him; and they hope in his Goodness, that he was willing as well as able. And accordingly the Roof of the Jewish Houses being flat they uncover some part of it, and let the Bed down, with the sick Man in it, and lay him at the foot of Christ, in hopes of help and healing. Observe (3.) That no sooner did they exercise their Faith in Believing, but Christ exerts his Divine Power in healing; yet the Object of their Faith, probably was not Christ's Divine Power as God, but they look upon him as an extraordinary Prophet, to whom God had Communicated such a Divine power as Elijah and Elisha had before him. Yet see the marvellous efficacy even of this Faith, which obtained not only what was desired, but more than was expected. They desired only the healing of the Body, but Christ heals Body and Soul too; saying, Son, be of good cheer, thy sins are forgiven thee; Thereby our Saviour signifies to them, that sin is the meritorious Cause of Sickness, and consequently that in Sickness the best way to find ease and deliverance from pain, is first to seek for pardon; for the sense of pardon will in some degree take away the sense of pain. Obs. (4.) The Exception which the Pharisees take against our Saviour for pronouncing that this Man's Sins were forgiven him; they charge him with Blasphemy, urging that it is God's peculiar Prerogative to pardon sin; indeed their proposition was true, but their application was false. Nothing more true, then that it is the highest Blasphemy for any mere Man to arrogate and assume to himself the incommunicable property of God, absolutely and authoritatively to forgive sin. But then their denying this power to Christ of Forgiving sins, which he had as God from all Eternity, and as Mediator, GOD and Man in one Person, when here on Earth; this was Blasphemy in them; but the assuming and challenging of it none in him. Observe (5.) To Cure, if possible, the obstinacy and blindness of the Pharisees, our Saviour gives them a Twofold Demonstration of his Godhead, (1.) By letting them understand, that he knew their thoughts; Jesus perceived their thoughts, v. 22. to know the thoughts, to search the Hearts, and understand the reasonings of Men, is not in the power of Angels or Men, but the Prerogative of God only. (2.) By assuming to himself a power to forgive Sins, for our Saviour here, by taking upon him to forgive sins in his own name, and by his own Authority, doth give the World an undeniable proof, and convincing Evidence of his Godhead; For who can forgive Sins, but God only. Observe (6.) The effect which this Miracle had upon the minds of the people, they marvelled and were amazed, were filled with fear, but not with Faith; Astonished, but not Believed. Learn hence, That the sight of Christ's own Miracles is not sufficient to work Faith in the Soul, without the efficacious Grace of God; the one may make us marvel, the other must make us believe.  
27 And after those things, he went forth, and saw a publican named Levi, sitting at the receipt of custom, and he said unto him, follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his own house, and there was a great company of Publicans, and of others that sat down with them. 30 But the Scribes and Pharisees murmured against his Disciples saying, Why do ye eat and drink with Publicans and Sinners? 31 And Jesus answering, said unto them, they that are whole need not a Physician, but they that are sick. 32 I came not to call the Righteous, but sinners to Repentance.  
The number of our Lord's Disciples not being filled up, Observe (1.) What a free and gracious, what an unexpected and undeserved Choice Christ makes. Levi, that is, Matthew, (for he had both Names) a grinding Publican, who gathered the Tax for the Roman Emperor, and was probably Guilty as others were, of the sins of Covetousness and Extortion, yet is he called to follow Christ as a special Disciple. Learn hence, that such is the freeness of Divine Grace, That it sometimes calls and Converts Sinners unto Christ, when they think not of him, nor seek unto him. Little did Levi now think of a Saviour, much less seek after him, yet is he here called by him, and that with an efficacious Call; Matthew, a Publican, Zacheus, an Extortioner, Saul, a Persecutor, all these are effectually called by Christ, as instances and evidences of the mighty power of Converting Grace. Observe (2.) Levi or Matthew's ready Compliance with Christ's Call, He presently arose and followed him; when the inward call of the Holy Spirit accompanieth the outward call of the word, the Soul readily complies and yields Obedience to the voice of Christ. Our Saviour (says the pious Bishop Hall) speaks by his word to our Ears, and we hear not, we stir not; but when he speaks by his Spirit efficaciously to our Hearts, Satan cannot hold us down, the world shall not keep us back; but we shall with Levi, instantly arise and follow our Saviour. Observe (3.) Levi, to show his Thankfulness to Christ, makes him a great Feast; Christ invited Levi to a Discipleship, Levi invites Christ to a Dinner, The Servant invites his Master, a Sinner invites his Saviour; a better Guest he could not invite, Christ always comes with his cost with him; we do not find, that when Christ was invited to any Table, that he ever refused to go; if a Publican, if a Pharisee invited him, he constantly went; not so much for the pleasure of eating, as for the opportunity of Conversing, and doing good, Christ Feasts us when we feed him; Levi to give Christ a pledge and specimen of his Love, makes him a Feast. Learn thence, That new Converts are full of affection towards Christ, and very expressive of their Love unto him. Levi's heart being touch with a sense of Christ's rich Love, makes him a Royal Feast. Observe (4) The cavil and exception which the Scribes and Pharisees made at our Lord's free Conversation. They censure him for conversing with sinners; malice will never want matter of Accusation. Our Saviour justifies himself, telling them he conversed with sinners as their Physician, not as their Companion; They that are whole need not the Physician, but they that are sick: as if our Lord had said, with whom should a Physician converse, but with his sick Patients? and is he to be accused for that? now this is my case. I am come into the World to do the office of a kind Physician unto Men; surely than I am to take all opportunities of conversing with them, that I may help and heal them, for they that are sick need the Physician; but as for you Scribes and Pharisees, who are well and whole in your own Opinion and conceit, I have no hopes of doing good upon you; for such as think themselves whole, desire not the Physicians help. Now from this Assertion of our Saviour, The whole need not the Physician, but the sick, these Truths are suggested to us, (1.) That sin is the Souls malady, its Spiritual disease and sickness; (2.) That Christ is the Physician appointed by God for the cure and healing of this Disease: (3.) That there are multitudes of sinners spiritually sick, who yet think themselves sound and whole. (4.) That such, and only such as find themselves sin-sick, and spiritually diseased, are subjects capable of Christ's healing; They that are whole need not the Physician, but they that are sick. I came not (says Christ) to call the (Opinionatively) Righteous, but the (Sensible) Sinner to Repentance.  
33 And they said unto him, why do the disciples of John fast often, and make prayers, and likewise the Disciples of the Pharisees? but thine eat and drink. 34 And he said unto them, can ye make the children of the Bride-chamber fast while the Bridegroom is with them? 35 But the days will come when the Bridegroom shall be taken away from them, and then shall they fast in those days. 36 And he spoke also a parable unto them; No man putteth a piece of a new garment, upon an old, if otherwise, then both the new maketh a rent, and the piece that was taken out of the new, agreeth not with the old. 37 And no man putteth new wine into old Bottles: else the new wine will burst the bottles and be spilt, and the bottles shall perish. 38 But new wine must be put into new bottles, and both are preserved. 39 No man also having drunk old wine, straightway desireth new, for he saith the old is better.  
An Objection is here made against the Disciples of our Saviour, that they did not fast so much, and so often as John Baptist's Disciples did. John's Disciples imitated their Master, who was a Man of an austere Life; Christ's Disciples imitated him who was of a more free Conversation. Observe therefore our Saviour's Defence which he makes for the not fasting of his Disciples; he declares, that at present it was neither suitable nor tolerable, not suitable, in regard of Christ's Bodily Presence with them, who being their Bridegroom, and his Disciples children of the Bride-chamber, it was now a day of Joy and Rejoicing to them, and mourning and fasting would be very improper for them. But when the Bridegroom shall be taken away, that is, Christ's bodily Presence removed, then there will be cause enough for the Disciples to fast, and mourn. Learn hence, (1.) That Jesus Christ is the Bridegroom of his 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 than an old garment can bear a piece of new cloth 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, weep, and watch; but e'er 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 through the Cornfields, 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 hungered, 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 straits, and to taste of want, for the Trial of their Faith and Dependence 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 dispensed 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 aught 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. Although the Pharisees watched 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 hand stand forth, to show 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. Observe (2.) The influence and effect which this miracle had upon the wicked Pharisees; they were filled with madness and took counsel to kill him: instead of being convinced by this Miracle, they conspire against him for it. The Enemies of Christ and his Holy Religion, when Arguments fail, fall to Violence. It is a certain Sign of a weak cause, that must be supported by Passion, which is all Tongue, and no Ear.  
12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.  
Observe here (1.) The Duty which our Holy Lord performed, the Duty of Prayer. We have much more Business with God in Prayer, than Christ had; he had no sins to confess, no want of Grace to make known, yet did our Lord spend much time, even a whole Night in this Duty! Lord, what delight didst thou take in paying this Homage to thy Heavenly Father? Oh how doth thy zeal and forwardness condemn our remissness and lukewarmness. Observe (2.) It was solitary Prayer that our Lord did so exceedingly delight in; He went into the mountain alone to pray, not suffering his very Disciples to be with him. There are Times and Seasons when a Christian would not be willing that his dearest Relations upon earth should hear that intercourse which passes betwixt him and his God. Observe (3.) The place which our Lord withdraws to for privacy in Prayer, He went into a Mountain, as a place of Retiredness, God delights to meet his children alone The modest Bridegroom of the Church, says St. Bernard, will not impart himself to his Spouse before Company. Observe (4.) The Time when Christ retired into this Mountain to pray, and spent a whole Night in Prayer to God. If we look back to the former part of the chapter, we shall find, that it was at a time when the Pharisees were filled with rage and madness against him, and conspired to take away his Life. Thence Learn, That it is our duty at such times especially when Enemy's lie in wait to do us hurt, to give ourselves much unto Prayer. Again, if we look forward, the next Verse tells us, that our Saviour was now about to send forth his Twelve Apostles to preach and propagate the Gospel. Christ thought so great a work was not to be done without solemn and extraordinary Prayer. Accordingly he spends an whole Night in Prayer to God upon that occasion; leaving herein a most instructive Example to his Church, to continue in Prayer at all times; but then especially to abound in it, when Persons are to be set apart for the momentous work of the Ministry, that they may enterprise it with extraordinary dread and caution, not with aspiring, but tremendous Thoughts, for who is sufficient for these things.  
13 And when it was day, he called unto him his Disciples, and of them he chose twelve, whom also he named Apostles. 14 Simon, whom he also named Peter, and Andrew his Brother, James and John, Philip and Bartholomew. 15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes. 16 And Judas the brother of James, and Judas Iscariot, which was also the Traitor.  
As the Jewish Church arose from Twelve Patriarches, so the Christian Church became planted by Twelve Apostles. The Person sending them forth was Christ; none may undertake the work and calling of the Ministry but those whom Christ appoints and calls, not immediately by himself, but mediately by the Governors of his Church; The Persons Commissioned were Disciples before they were Apostles; to Teach us, That Christ will have such as preach the Gospel, to be Disciples before they are Ministers, Trained up in the Faith and Doctrine of the Gospel, before they undertake a public charge. Observe next, how carefully the names of the Twelve Apostles, those Laborious persons in the service of Souls are Recorded, and transmitted with honour to Posterity. God will signally honour those who singularly honour him, and are the special Instruments of his Glory. Of the Twelve Apostles, Peter is named first, and Judas last; Peter is first named, because probably elder than the rest, or because for order-sake he might speak before the rest; from whence may be inferred a Primacy, but no Supremacy; a priority of Order, but no Superiority of Degree; as the Foreman of a Grand-Jury has a precedency, but no preeminency, he is first in order before the rest, but has no Authority over the rest; neither did St. Peter ever assume to himself a power of deciding Controversies; but we find St. James in that first General Council mentioned Acts 15.13. speaking somewhat definitively, Thus I judge or determine the matter, and yet St. Peter was then and there present. Had the champions of the Church of Rome such a passage in all the Scripture for St. Peter's Authority, it would make a louder noise than Pasce Oves, Feed my Sheep, St. John 21.16. Again, as St. Peter is named first, so Judas is mentioned last, with a Brand of Infamy upon him; the Traditor, the Person that Betrayed his Lord and Master: From whence we may gather, that tho' the Truth of Grace be absolutely necessary to a Ministers Salvation, yet the want of it doth not disannul his Office, nor hinder the lawfulness of his ministry. Judas, tho' a Traitor was yet a lawful Minister; an Heart-hypocrite is no hypocrite, in foro Ecclesiae, before the Church, tho' he shall be damned for his Hypocrisy before God.  
17 And he came down with them, and stood in the plain, and the company of his Disciples, and a great multitude of people, out of all Judea, and Jerusalem, and from the coast of Tyre and Sidon which came to hear him, and to be healed of their Diseases. 18 And they that were vexed with unclean Spirits, and they were healed. 19 And the whole multitude sought to touch him; for there went virtue out of him, and he healed them all.  
Observe here (1.) The great zeal and forwardness of the People in attending upon our Saviour's Ministry; he had newly begun to preach in this place, and the people flock after him from all parts, from Judea, from Jerusalem, from Tyre and Sidon, to hear his Doctrine and see his Miracles. When our Saviour first began to Preach, the people came unto him from every quarter. His Ministers find it thus, at our first coming among a people, our Labours are most acceptable, and they do most good. Our people's affections are then warmest, and perhaps our own too. Obs. (2.) What sort of People they were who attended thus zealously on our Saviour's Ministry, they were the common and ordinary People; the poor received the Gospel; the learned Scribes, the knowing Pharisees, those wise men after the Flesh, the Mighty, the Noble, the great and Honourable, these despised our Saviour's Person, slighted his Ministry, yea sought to take away his Life. Thus from the first Plantation of the Gospel to this day, the poo●●r and meaner sort of People have entertained the glad Tidings of Salvation; it is a sad, but a certain Truth, that Heaven is a place where few (comparatively, but very few) of the great Men of the World are like to come. Their Temptations are many, their Corruptions strong, and their great Estates, through their own abuse, become fuel to to their Lusts: Lord! how rare is it to find those that are Eminently Great, Exemplary Good. Observe (3.) The Nature of our Saviour's Miracles; Moses' Miracles were as great Judgements as Wonders, but Christ's Miracles were as great Mercies as Wonders, they were salubrious and healing, there went Virtue out of him, and he healed them all. Christ's Miracles were like the Author of them, full of Goodness, yet would not the obstinate pharisees be convinced, either by the Goodness that was in them, or by that omnipotent power which wrought them: All our Saviour's Miracles were wonderful, but Wonders of Love and Mercy.  
20 And he lifted up his eyes on his Disciples, and said, Blessed be ye poor, for yours is the kingdom of God.  
As our Saviour's Condition in this World was very poor, so was his Disciples condition also; therefore to relieve them against their poverty and low estate in the World, he thus bespeaks them, Blessed be ye poor, you that believe in me, and follow me, are in a happier condition, than those that are rich, and received their consolation, for yours is the kingdom of Heaven. Christ was the poor man's preacher, and the poor man's comforter; yet a bare outward Poverty, or an avowed voluntary Poverty, will entitle none to the Blessing. 'Tis not a Poverty of Possession, but a poverty of Spirit, that makes us members of the Kingdom of Grace, and heirs of the Kingdom of Glory.  
21 Blessed are ye that hunger now, for ye shall be filled.  
Hunger and Thirst are not Blessings in themselves, nor yet are they curses in themselves, sanctified hunger is a far greater Blessing, then surfeiting Fullness. St. Matthew therefore adds, Ch. 5. v. 6. Blessed are they that hunger and thirst after Righteousness. Learn thence (1.) That such as spiritually hunger and thirst after Christ, and his Righteousness, are certainly in an Happy and Blessed Condition. (2.) That the Happiness of those who do hunger and thirst after Righteousness, consists in being filled.  
21 Blessed are ye that weep now, for ye shall laugh.  
As if Christ had said, you my Disciples that are now in a sad, mournful, and afflicted State are Blessed, for there will come a time when ye shall be Comforted, a time when God shall wipe away all Tears from your Eyes; yet must we not think, that we have nothing to do but to mourn, there is a time to Rejoice, as well as to Mourn, nor that bare Mourning and Weeping is in itself, and for its own sake acceptable unto God. But when we mourn rationally for our own Sins, and the sins of others, God will comfort us in this World by his Word and Spirit, and in the World to come with the sight of himself.  
22 Blessed are ye when Men shall hate you, and when they shall separate you from their Company, and shall Reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy; for behold your reward is great in Heaven; for in like manner did their fathers unto the prophets.  
Observe here (1.) The Sufferers described, the Disciples, and their Sufferings foretold, ye shall be hated, separated, and reproached. Hatred of Christ's Disciples is the bitter Root from which Persecution grows; where there is Hatred in the Heart, no wonder that Reviling is in the Lips. Those that are Hated, are sure to be reproached, Excommunicated from the Church of Christ, having their names cast out, or blotted out of the Rolls of the Church. Obs. (2.) For what cause they suffer all this, For the Son of man's sake, for their respect to Christ and his Holy Religion, for their regard to his Worship and holy Institutions. Learn hence, That such Disciples as will cordially embrace, and steadfastly hold fast the Faith delivered by our Saviour, must expect and prepare for hatred and persecution, to be separated from civil Society, excommunicated from Church-fellowship, and all this by them who shall call themselves the Guides and Governors of an Infallible Church.  
24 But woe unto you that are rich, for ye have received your Consolation. 25 Woe unto you that are full, for ye shall hunger; woe unto you that laugh now, for you shall mourn and weep. 26 Woe unto you when all Men shall speak well of you, for so did their fathers to the false prophets.  
Observe here, (1.) that tho' St. Luke omits divers of the Beatitudes mentioned by St. Matthew; ch. 5. yet he reciteth the Woes which St. Matthew omitteth. If we will understand our Saviour's Doctrine fully, we must consult all the Evangelists thoroughly. Observe (2.) These Woes are not to be understood absolutely, but restrainedly, the Woe does not belong to Men, because they are Rich, because they are full, because they do laugh; but because they place their happiness in these things, take up with them for their portion, rejoice in them as their chief Good. Valluing themselves by what they have in hand, not by what they have in hope: He that is Rich and Righteous, he that is Great and Gracious; he that has his hands full of this World, and his heart empty of pride and vain Confidences, he that laughs when God smiles, he that expresses himself joyfully, when God expresses himself Graciously; such a man is rich in Grace, who is thus gracious in the midst of Riches; for to be Rich and Holy, argues much Riches of Holiness.  
26 Woe unto you, when all men shall speak well of you, for so did their fathers to the false prophets.  
Our Saviour's design in these Words, is not to condemn any of his Disciples or Ministers, who have, by doing their Duty, gained a fair Reputation amongst the men of the World; but to let us understand how rarely and seldom it is attained; for usually the best men are worst spoken of; neither the Prophets of the Old Testament, nor John Baptist the Prophet of the New Testament, nor Christ himself, nor his Apostles, did ever gain either the good Will, or the good Word of the Men of that Generation in which they Lived. The Applause of the Multitude (that contingent Judge of Good and Evil) rather attends the vain than the virtuous. None have ever been so much reproached by man as the Faithful Ministers of God, who have learned to take pleasure in Reproaches: For tho' Grace does not bid us invite Reproaches, yet it teaches us to bid them welcome. The World has all along taken effectual care, by their cruel mockings, bitter Reproaches, sharp invectives, to free the Ministers of God in all Ages from the danger of our Saviour's Woe here denounced; Woe unto you when all men shall speak well of you.  
27 But I say unto you, love your Enemies, do good to them that hate you. 28 Bless them that curse you, and pray for them which despitefully use. 29. And unto him smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak, forbidden not to take thy coat also.  
Observe here (1.) The Noble Spirit of Christianity, and the large extent of Christian Charity; the Jewish kindness was limited and confined, to those of their own Religion, Kindred and Nation, their Charity began and ended at home; but our Saviour obliges his Followers to the exercise of a more extensive Charity, even to all Mankind, even the worst of men, our Enemies that seek our Destruction. Christianity is so far from allowing us to persecute them that hate us, that it commands us to Love them that Persecute us. Observe (2.) The Nature and quality of the Duty enjoined, Love your Enemies, there the inward affection is required, Bless them that curse you; there outward civility and affability is required; Do good to them that hate you; here real acts of kindness & beneficence are required to be done to the worst of Enemies, tho' they be guilty of the worst of Crimes, calumly and cruelty, striking both at our Reputation, and our Life. Learn, That Christianity obliges us to bear a sincere Love to our most malicious Enemies, to be ready at all times to pray for them, and upon all occasions to do good unto them; Thus to do, is an imitation of God our Maker, of Christ our Master: 'Tis for the good of this lower World, and the way to a Better; 'tis the Ornament of our Religion, the perfection of our Nature, and an high degree and pitch of Virtue. To which may be added the next Duty, not to revenge injuries; where private Revenge is the thing forbidden; and we are directed, rather to suffer a double Wrong, then to seek a private Revenge: Christianity obliges us to bear many injuries patiently, rather than to Revenge one privately; we must leave the matter to God, and the Magistrate. The truth is, Revenge is a very troublesome and vexatious passion, the man's Soul swells and boils, and is in pain and anguish, and has no ease. Besides, by our Revenging of one injury, we necessarily draw on another, and so bring on a perpetual Circulation of Injuries and Revenges; whereas forgiveness prevents vexation to others, and disquietment to ourselves.  
30 Give to every one that asketh of thee, and of him that taketh away thy goods, ask them not again.  
These, and the like Precepts of our Saviour are not to be taken strictly but restrainedly; we are thereby obliged to Charity according to others Necessities, and our own Abilities, but not bound to give to every one that has the Confidence to ask for what we have. Indeed every Man that really wants is the proper Object of our Christian Charity; and we must with a compassionate Heart and open Hand relieve him, according to his Necessity, but answerably to our Ability. Nor must the second part of the Verse be understood as forbidding Christians to seek the Recovery of their just Rights, by pursuing Thiefs, and following the Law upon Oppressors; but requiring us to forbear all Acts of private Revenge, as directly contrary to the Spirit and Temper of Christianity, as Jealousy is the Rage of a Man, so Revenge is the Rage of the Devil; 'tis the very Soul and Spirit of the Apostate Nature.  
31 And as ye would that men should do to you, do ye also to them likewise.  
Here our Saviour lays down a most excellent Rule of Life, for all his Disciples and Followers to walk by, namely, always to do as we would be done by. The Golden Rule of Justice and Equity in all our Deal with Men, is this, To do as we would be done unto. It is a full Rule, a clear Rule, a most just and equitable Rule, which the Light of Nature, and the Law of Christ binds upon us. St. Matthew, Ch. 7.12. adds, that this is the Law and the Prophets, that is, the Sum of the Old Testament, and the Substance of the Second Table. The whole of the Law is this, to Love GOD above ourselves, and to Love our Neighbour as ourselves.  
32 For if ye love them which love you, what thank have ye? sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love your enemies, and do good, and lend, hoping for nothing again, and your reward shall be great, and ye shall be the children of the Highest; for he is kind unto the unthankful, and to the evil. 36 Be ye therefore merciful, as your father also is merciful.  
The Design of our Blessed Saviour in all and every of these Precepts, is to recommend unto us, all sorts and kinds of mercy and charity; namely, charity in giving, charity in forgiving, charity in lending; it is sometimes our Duty (if we have ability) to Lend to such poor Persons as we cannot expect will ever be in a Capacity, either to repay, or to requite us. This is to imitate the Divine Bounty, which does Good to all, even to the unthankful, and to the unholy. Love for Love, is justice; Love for no Love, is favour and kindness; but Love and Charity, mercy and compassion to all Persons, even the undeserving and ill-deserving, this is Divine Goodness, a Christ-like Temper which will render us illustrious on Earth, and glorious in Heaven. St. Luke says here, Be ye merciful, as your Father it merciful. St. Matthew says, Ch. 5. last, Be ye perfect as your father in Heaven is perfect, implying, that love and mercy, charity and compassion, is the perfection of a Christians Grace; he that is made perfect in Love, is perfect in all Divine Graces in the Account of God. Perfection in all Graces, but especially in Love and Charity, aught to be our Aim in this Life, and shall be our attainment in the next.  
37 Judge not, and ye shall not be judged, condemn not, and ye shall not be condemned, forgive and ye shall be forgiven.  
This Prohibition, Judge not, is not to be understood of ourselves, but our Neighbours. Self-judging is a great and necessary Duty; rash judging of others, is an heinous and grievous sin, which exposes to the Righteous judgement of God: it is private judging, and private condemning of Persons which Christ forbids; it follows, Forgive, and ye shall be forgiven; not that a bare forgiving of others, is all that God requires in order to our forgiveness. But it is one part of that Obedience which we own to God, without which it is in vain to expect forgiveness from God; Forgive, and ye shall be forgiven.  
38 Give and it shall be given unto you, good measure, pressed down and shaken together, and running over, shall men give into your bosom, for with the same measure that ye meet withal, it shall be measured to you again.  
I think there is not any one Text of Scripture that declares the Bounty of God more fully in Rewarding Acts of Charity and Mercy, than this before us. Oh how liberal a Paymaster is God? How sure and bountiful are the returns he makes to us for the relief given to him in his Members; he promises us here (1.) not bare measure, but good measure, (2.) pressed down, shaken together, and running over; nothing adds more to the Measure then the shaking of the Bushel, the crowding and pressing of the Corn, and heaping till the measure runneth over; now a measure will run over, as long as you will pour. Learn hence, That Charities done in Faith, in Obedience to God, and with an eye to the Glory of God, will produce a certain and plentiful Increase; Liberality is the way to Riches; Giving is the best and surest way of Thriving; a little Charity from us, if we have but a little, is looked upon by God as a great deal. But it is the greatest imprudence, as well as impiety, to do but a little when we have ability to do much, for he that soweth bountifully shall reap bountifully, good measure, pressed down, and running over.  
39 And he spoke a parable unto them, can the blind lead the blind, shall they not both fall into the Ditch?  
Our Saviour doubtless applied these words to the Scribes and Pharisees; the Jewish Leaders, their Doctors and Teachers, who being ignorant of the spiritual sense of the Law, (Interpreting it only to the restraining of the outward Man) they were very unfit to instruct and lead others; for where one blind man leads another, both are in danger of the Ditch, that is, to run into Ruin and Destruction. Learn (1.) That ignorant, erroneous, or unfaithful Ministers, are the greatest plague, and soarest punishment that can befall a people. (2.) That Christ having forewarned us of such Guides, to follow them will be an inexcusable sin and folly, and never free us from the danger of Destruction, but rather be an aggravation of our Condemnation: If the blind follow the blind, both will inevitably, yet inexcusably fall into the Ditch.  
40 The Disciple is not above his Master but every one that is perfect shall be as his master.  
The Application of these words no doubt our Saviour intended to his own Disciples, partly to comfort them under Sufferings, and partly to encourage them to Obedience: Did they suffer hard things from an unkind World? the remembrance of what their Master suffered before them may support them, did they meet with hard and difficult Duties, such as loving Enemies, doing good to them that hate and persecute them? Their Lord's Example may encourage and instruct them, who loved them when they were Enemies, who prayed for his Murderers, and offered up his Blood to God on the behalf of them that shed it. Learn hence, That the Perfection of a Christian in this World, consisteth in his imitation of Christ Jesus in being as our Master, in coming as near to his Example as it is possible for persons clothed with Flesh and Blood to arrive at, Every one that is perfect must be as his master.  
41 And why beholdest thou the mote which is in thy Brother's eye? but perceivest not the Beam which is in thine own eye. 42 Either how canst thou say to thy Brother, Brother let me pull out the mote that is in thine eye? when thou thyself beholdest not the Beam that is in thine own eye. Thou hypocrite, cast out first the Beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy Brother's eye.  
By the Mote in our Brother's eye, is meant some small and little sins discerned, or some sin suspected. By the Beam in our own Eye, some greater sin undiscerned: Now says our Saviour, there is no greater sign of Hypocrisy then to be curious in spying out the smaller faults of others, and at the same time indulge greater in ourselves. Learn hence, That there is no such way to teach us Charity in judging of Others, as to exercise severity in judging of ourselves. (2.) That those who desire others should look upon their failings with a Compassionate Eye, must not look upon the Failings of others with a censorious Eye; for with what measure we meet, it shall be measured to us again.  
43 For a good Tree bringeth not forth corrupt fruit, neither doth a corrupt Tree bring forth good fruit. 44 For every Tree is known by his own Fruit; for of thorns men do not gather Figs, nor of a Bramble-bush do they gather Grapes. 45 A good man out of the good treasure of his heart, bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil, for out of the abundance of the heart the mouth speaketh.  
Our Saviour here and elsewhere frequently compares Persons to Trees; the Heart of Man is as the Root, the Actions as the Fruit; as the root is the principle from which the Fruit springs, so the heart of man is the Principle from which all humane Actions flow; an holy Heart will be accompanied with an Holy Life; where there is a vital principle of Grace within, there will be the actings of Grace without: a good Conscience will be accompanied with a good Conversation. Observe farther, a double Treasure discovered in the heart of Man, (1.) an Evil Treasure of sin and corruption, from whence flow evil Things; but why should sin be called a Treasure? not for the preciousness of it, but for the abundance of it; a little doth not make a Treasure; and also for the continuance of it: for tho' sin be perpetually overflowing in the Life, yet doth the Heart continue full. The Treasure of Original Corruption in man's Heart and Nature, tho' by sanctifying Grace it be drawn low, yet it is never in this Life drawn dry. (2.) Here is a good Treasure of Grace discovered in a sanctified and renewed Man, which is the source and spring from whence all gracious Actions do proceed and flow, namely, a sanctified and renewed Heart and Nature. When once the Will of Man is made conformable to the Will of God, it doth will and desire, choose and embrace, take pleasure and delight in what God approves, commands, and Loves; and it will lay an injunction upon all the Members of the Body to act Conformably thereunto.  
46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my say, and doth them, I will show you to whom he is like. 48 He is like a man which built an house, and digged deep, and laid the foundation on a rock, and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded upon a rock. 49 But he that heareth and doth not, is like a man, that without a foundation, built an house upon the earth, against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great.  
Our Saviour here concludes his Sermon with an Elegant Similitude; He compares the Faithful doer of the Word to a wise Builder, which founded his House upon a Rock. Others he resembles to a foolish Builder, that built his house upon the Sand; the house is the hope of Heaven and Eternal Life, the Rock is Christ, the building upon the Sand, is resting upon the bare performance of outward Duties; the Rain, the Winds, and the Floods, are all kinds of afflicting Evils, Sufferings and Persecutions that may befall us. The Sum is, men's hopes of Salvation built upon any other besides Christ, or built upon Christ without a sincere and uniform Obedience to him, are vain hopes, deceitful hopes; for when the Storm arises, when affliction or Persecution comes, their Confidence will fail them, their Foundation will be shaken. Learn (1.) That the Obedient Believer is the only wise Man; that builds his hopes of Heaven upon a sure and abiding Foundation; Christ is the Rock that he builds upon, and one Christ is before a thousand Creatures; one Rock better than millions of Sands to build upon. (2.) That such Professors as rest in the bare performance of outward Duties, are foolish Builders, their Foundation is weak and sandy, and all their hopes of Salvation vain and deceitful. Lord, how does the Carnal World build all their hopes upon the Sand, on the wisdom of the Flesh, on their Policies, Counsels, Friends and Riches, They bottom their very Souls upon Fancies, Presumptions, Delusions and vain hopes; they expect to be Happy without being Holy, which is to expect to be easy without being Healthy. woe to that Man whose Portion lies in the Creatures hands, who builds all his hopes upon this Earth, for when the Earth is shaken his hopes are shaken, his heart is shaken, and he is even at his Wits ends: Whereas the Christian that builds upon the Rock, he stands firm and sure; for if ever the Christian falls Christ must fall with him; he shall never be disappointed of his hopes, unless Faithfulness can disappoint; he shall never be deceived, unless Truth itself can deceive. If it be impossible for God to Lie, than it is impossible for the Obedient, Holy, and circumspect Christian finally to miscarry.   

CHAP. VII.  
The former part of this Chapter relates to us a double Miracle wrought by our Blessed Saviour, the one in raising the Centurion's Servant from his bed, the other in raising the Widow's Son from his Bier; both of them eminent acts and instances of his divine and Almighty Power. The History of the former stands thus.  
1 NOW when Jesus had ended all his say in the audience of the people, he entered into Capernaum. 2 And a certain Centurion's Servant, who was dear unto him, was sick and ready to die. 3 And when he heard of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, that he was worthy for whom he should do this. 5 For he loveth our Nation, and he hath built us a Synagogue. 6 Then Jesus went with them, and when he was now not far from the house, the Centurion sent friends unto him, saying unto him, Lord, trouble not thyself, for I am not worthy that thou shouldst enter under my Roof. 7 Wherefore neither thought I myself worthy to come unto thee, but say in a word and my Servant shall be healed, 8 For I also am a man set under authority, having under me Soldiers, and I say unto one go, and he goeth, and to another come, and he cometh, and to my servant do this, and he doth it. 9 When Jesus heard these things he marvelled at him, and turned him about, and said unto the people that followed him: I say unto you I have not found so great faith, no not in Israel. 10 And they that were sent returning to the house found the servant whole that had been sick.  
In our Saviour's miraculous Cure of the Centurion's Servant, we have several particulars very Observable, as (1.) the person applying himself to our Blessed Saviour for help and healing; he was a Gentile, an Heathen, a Roman Soldier, an Officer and Commander; yet he believes in, and relies upon the Power of Christ. Note, That such is the freeness of Divine Grace, that it extends itself to all Sorts and Ranks, to all Orders and Degrees of Men without Exception; Even the bloody Trade of War yields worthy Clients to Christ; he doth not so much Regard what we are, and whence we are, as what we be, and with what Dispositions and Desires, with what Purposes and Inclinations we come unto him. Observe (2.) The Person whom the Centurion came to Christ for; not for himself, not for his son, but for his servant; his servant was sick: He doth not drive him out of Doors, nor stand gazing by his Bedside, but looks out for help and relief for him; a worthy Example of Humanity. Some Masters have not so much regard to their sick Servants, as they have to their Oxen and their Swine. But the is not worthy of a good Servant, that in a time of sickness is not willing to serve his Servant. Observe (3.) Unto whom the Centurion seeks, and with what zeal and application; he seeks not to Wizards and Conjurers, but to the Physician for his sick Servant, yea to Christ the chief Physician; and this not with a formal Relation in his Mouth, but with a vehement aggravation of his Disease, My Servant lies sick of the Palsy grievously tormented, St. Matth. 8.6. where the Master's condolency, and tender sympathy with his afflicted Servant, is both matter of Commendation and Imitation. Observe (4.) The happy mixture of Humility and Faith, which was found in this Centurion. See his wonderful Humility in not thinking himself worthy to come into Christ's presence, or that Christ should come under his Roof. The best Men have always the lowest Thoughts of themselves; when we esteem ourselves unworthy of any favours, Christ accounts us worthy of all. See also his Faith in Christ's Divine Power, he believed that Christ was able at a Distance, and by a single word to command off the Distemper of his Servant; he tells him, that Diseases were as much at Christ's command, as his Servants were at his command. Humility we see is both the fruit of Faith, and the companion of Faith. An humble Soul has evermore an high Esteem of Christ's Power, and a low esteem of itself. Observe (5.) How our Blessed Saviour exceeds not only the Centurion's Desires, but his Expectations also, St. Matth. 8.7. Jesus saith unto him, I will come and heal him. Oh wonderful Condescension! In St. John 4.47. We read of a certain Nobleman and Ruler that twice entreated our Saviour to come to his house, and heal his Son, but our Lord refused. Here the Centurion doth but barely tell Christ of his poor Servants sickness and Christ, both unasked and undesired, says, I will come and heal him: Oh how far was Christ from seeming in the least to honour Riches and despise Poverty; he that came in the form of a Servant, goes down to visit a sick Servant upon his poor Pallet-Bed, who did not come near the rich Couch of the Ruler's Son. Observe (6.) The Notice and Observation which our Saviour takes of the Centurion's Faith; he wondered at it from him; Admiration agreed not to Christ as God, but as Man it did: Christ wrought this Faith as God, and wondered at it as Man: What can be more wonderful, then to see Christ wonder? We find not our Saviour wondering at Worldly pomp and greatness; when the Disciples wondered at the Magnificence and Stately Buildings of the Temple, Christ rather rebuked them then wondered with them. But when he sees the gracious acts and exercise of Faith, he is ravished with wonder. Let it teach us to place our Admiration where Christ fixes his; let us be more affected with the least measures of Grace in a go●d man, then with all the Gaieties and Glories of a great Man; let us not Envy the one, but admire and imitate the other. Obs. Lastly, Christ doth not only admire the Centurion's Faith, but publishes it, Verily I have not found so great Faith, no not in Israel; that is, amongst the generality of the Jewish Nation. For as to particular Persons, several had showed a greater Faith than this, as Joseph and Mary: This Expression lets us know, that where the Means of Faith are but small, the Noble Acts and Exercise of Faith are wonderful, and Soul-amazing.  
11 And it came to pass the day after, that he went into a city called Naïn, and many of his Disciples went with him, and much people. 12 Now when he came nigh to the gates of the city, behold there was a dead man carried out, the only son of his mother, and she was a widow, and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said, Weep not. 14 And he came and touched the Bier, and they that bore him, stood still; and he said, Young man, I say unto thee arise. 15 And he that was Dead, sat up, and began to speak, and he delivered him to his mother. 16 And there came a fear on all, and they glorified God, saying, That a great prophet is risen up amongst us, and that God hath visited his people. 17 And the rumour of him went forth throughout all Judea, and throughout all the Region round about.  
There were three persons raised from Death to Life by the powerful word of Christ's Mouth; namely, Jairus his Daughter, mentioned by St. Matthew; Lazarus, Recorded by St. John; and here the Widow's Son, only taken notice of by St. Luke. The place where this Miracle was wrought was the City of Nain; out of their Cities, and not within them the Jews were wont to Bury their Dead. Our Saviour at the Gate of this City meets with the sad pomp of a Funeral; a sorrowful Widow attended with her mournful Neighbours, following her only Son to the Grave. Where Note (1.) The doleful and distressed Condition of the Widow; there were many Heart-piercing Circumstances in her Affliction; (1.) It was the death of a Son; to bury a child rends the Heart of a Parent, for what are Children but the Parent multiplied? but to lay a Son in the Grave, which continues the Name, and supports the Family, is a sore affliction. (2.) This Son was a young Man, in the strength and flower of his Age, not carried from the Cradle to the Coffin: had he died an Infant, he had not been so much lamented; but then, when the Mother's Expectations were highest, and the endearments greatest, even in the flower of his Age he is cut off. (3.) He was not only a Son, but an only Son; one in whom all his Mother's hopes and comforts were bound up. The Death of one out of many is much more tolerable, then of all in one. The Loss of that one admits of no Consolation. (4.) Still to heighten the affliction, it is added, that she was a Widow, she wanted the Counsel and Support of a loving Yoke-fellow. Had the Root been left entire, she might better have spared the Branch; now both are cut down, and she has none left to comfort her in her comfortless State of Widowhood. In this Distressed condition, Christ the God of Comfort meets her, pities her, relieves her. Observe (2.) The compassion of Christ towards this Distressed Widow, He saw her, and had compassion on her. Christ saw her, she did not speak to him; no Tears, no Prayers can move Christ so much as our Afflictions and his own Compassions: Christ's Heart pitied her, his Tongue said to her, Weep not, his Feet went to the Bier, his Hand touched the Coffin, and the Power of his Godhead raised the Dead. But how strange doth Christ's Counsel seem, to bid a Mother not weep for such a Loss, was to persuade her to be miserable, and not feel it; to feel it, and not regard it; to regard it, and yet conceal and hid it: It is not the decent expression of our Sorrow then which Christ condemns, but the undue excess, and extravagancies of it which our Saviour blames. And the Lesson of Instruction which we Learn from hence, is this, That Christian's aught to moderate their Sorrow for their dead Relations, how many afflicting circumstances and aggravations soever do meet together in their Death; here was a Child, that Child a Son, that Son an only Son, that only Son carried to the Grave in the flower of his Age; yet Christ says to the pensive Mother, a sorrowful Widow, Weep not. Observe (3.) The power of Christ, in raising the Widow's Son to Life. The Lord of Life Arrests the Sergeant Death, and Rescues the Prisoner out of his hand: Christ says not, In the Name of God, young man, arise, but I say unto thee, Arise. Christ had a power in himself, and of himself, to command the Dead to arise, and the same powerful Voice which Raised this young Man, shall in the last Day, Raise up our vanished Bodies? For is it not as easy for Omnipotency to say, let them be Repaired, as to say at first, let them be made? Observe (4.) The Reality of the Miracle, he sits up, he gins to speak, and is delivered to his Mother: Death has no power to hold that man down, whom the Son of God bids rise up; immediately he that was dead sat up; and the same power which raised One Man, can raise a Thousand, a Million, a World; no Power can raise one Man, but an Almighty Power, and that which is Almighty can raise all Men. It was not so much for the Child's sake, as the Mother's sake that the Son was Raised; it was an injury to the Son, tho' a kindness to the Mother, for he must twice pass through the Gates of Death, to others once; it returned him from Rest to Labour, from the peaceful Harbour, back again to the Tempestuous Ocean. Observe Lastly, What effect this Miracle had upon the Multitude, seeing the Divine Power thus manifestly exerted, they are filled with Astonishment and Amazement, they look upon our Saviour with awful and admiring Looks, They glorify and praise God for sending a great Prophet amongst them, accounting it a great act of Favour that God had in this wonderful manner visited his People; yet a Prophet was the highest Name they could find for him, whom they saw like themselves in shape, but above themselves in power, a Great Prophet is risen up amongst us, and God has visited his people.  
18 And the Disciples of John shown him of all these things. 19 And John calling unto him two of his Disciples, sent them unto Jesus, saying, Art thou he that should come, or look we for another? 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another? 21 And in that same hour he cured many of their infirmities and plagues, and of evil Spirits, and unto many that were blind he gave sight. 22 Then Jesus answering said unto them, Go your way and tell John what things ye have seen and heard; how that the Blind see, the Lame walk, the Lepers are cleansed, the Deaf hear, the Dead are raised, to the poor the Gospel is preached. 23 And blessed is he whosoever shall not be offended in me.  
About the time of our Saviour's appearing in the World, there was a general Expectation of a great Prince that should come out of Judea, and govern all Nations: This Prince the Jews called the Messiah, or the anointed, and waited for his Appearance. Accordingly, when John the Baptist appeared in the quality of an extraordinary Prophet, the Jews sent to know of him, whether he was the Messiah or not, John 1.19. he answered that he was not, but only the Harbinger and Forerunner of the Messiah: So that it is very evident, that it was not for John's own information that he sent two of his Disciples to Christ, to know whether he was the Messiah or not; for John was assured of it himself, by a voice from Heaven at our Saviour's Baptism, Matth. 3. last; but it was for his Disciples Satisfaction, that he sent them to Jesus; because John's Disciples were unwilling to acknowledge Christ to be the Messiah, out of a great Zeal for the honour of him their Master; they were not willing to own any Person greater than John their Master, lest such an Acknowledgement should Eclipse and cloud him; from whence we may Note, how the Judgements of the Best Men, are very apt to be Biased and Perverted by Faction or Interest; no doubt John's Disciples were good Men, and no doubt their Master had often told them as he did others, that he was not the Messiah, yet they will not believe their own Master, when they apprehend him to speak against their own Interest; for they knew, that they must Rise and Fall in their Reputation and Esteem, as their Master did; therefore that John's Disciples might receive full satisfaction from Christ, he sends two of his Disciples to him, to hear his Doctrine, and see his Miracles; for John perceiving his Disciples to be ill-affected towards our Saviour, and hearing them speak with some Envy of his Miracles, he sent them to him, that being Eye-witnesses of what he did, they might be convinced who he was. Observe next, the way and means which our Saviour takes to convince and satisfy John's Disciples that he was the true Messiah; he appeals to the Miracles wrought by himself, and submits those Miracles to the Judgement and Examination of their Senses; Go and show John the Miracles which you hear and see; the Blind receive their sight, the lame walk, the deaf hear; Christ was all this in a Literal and Spiritual Sense also; he was an Eye of Understanding to the Ignorant, a Foot of Power to the weak, he opened an Ear in Deaf Hearts, to receive the word of Life; and the poor receive and embrace the Gospel. Miracles are the highest Attestation, and the greatest external Confirmation and Evidence that can be given to the Truth and Divinity of any Doctrine. Now our Saviour's Miracles for their Nature, they were Divine and Godlike, they were healing and beneficial to Mankind, freeing Men from the greatest Calamities of Humane Life, for their number they were many, for their manner of their Operation, they were publicly wrought in the Sight and View of Multitudes of people, to free them from all suspicion of fraud and Imposture; he wrought them before his Enemies, as well as in the presence of his Friends and Followers, and this not done once or twice, or in one place, but at several times, and in several places wherever he came, and this for a long time, even for three years and an half; so that our Blessed Saviour had all the Attestation that Miracles can give, to Evidence himself the true and promised Messiah.  
22 To the poor the Gospel is preached.  
The poor Hear and Receive the Gospel, See on Matth. 11.5. Note, that all along in our Saviour's time and since, the poor of the World have been more disposed to hear and embrace the Gospel than other men, and the Reasons of it are these; (1.) Because the poor have no Worldly Interest to Engage them to reject Christ and his Gospel; the High Priests, the Scribes and Pharisees had a plain Worldly Interest to engage them to oppose Christ and his Doctrine. But the Poor were free from these Encumbrances and Temptations. They had nothing to lose, therefore our Saviour's Doctrine went down more easily with them, because it did not Contradict their Interests, as it did the Interest of those who had great Possessions. (2.) Those that are poor and enjoy little of the good things of this Life, are willing to entertain the glad Tidings of Happiness in another Life. Such as are in a State of misery here, are glad to understand that it shall be well with them hereafter, and are willing to listen to the good News of a future Happiness; whereas the Rich who have had their Consolation here, are not much concerned what will become of them hereafter.  
23 And Blessed is he whosoever shall not be offended in me.  
No doubt our Saviour uttered these words with particular Respect and Reference to John's Disciples, who out of an extraordinary Zeal for the honour of their Master were prejudiced against our Saviour; but the general import of the wordS doth show, that there are many to whom Christ is a Rock of Offence; the Jews were offended at the Meaness of his Extraction, at the poverty of his Parents, at the lowness of his Breeding, at his Suffering Condition; from their Traditions they expected the Messiah should be a Temporal Prince; whereas the Prophets declared he should be a man of sorrows, and acquainted with griefs; be despised, and put to Death. Thus at this day, many are offended at Christ: Some are offended at the asserted Divinity of his Person, and the meritoriousness of his Satisfaction. Some are offended at the Sublimity of his Doctrine, others at the Sanctity and strictness of his Laws; some are offended at the free Dispensation of his Grace; others, that the Terms of Christianity are very hard, and lay too great a Restraint upon humane Nature; But blessed is he (says Christ) that shall not be offended in me; intimating, that such, as instead of being offended at Christ, do believe in him, and ground their Expectations of Heaven and Salvation wholly upon him, are in a happy and blessed Condition; Blessed is he that shall not he offended in me.  
24 And when the Messengers of John were departed, Jesus began to speak unto the people concerning John. What went ye out into the Wilderness to see? a Reed shaken with the wind? 25 But what went ye our for to see? a man clothed in soft Raiment? Behold, they which are gorgeously apparelled, and live delicately are in King's Courts. 26 But what went ye out for to see? a Prophet? yea, I say unto you, and much more than a Prophet. 27 This is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.  
Our Saviour having given (as we may suppose) full Satisfaction to John's Disciples, and sent them away, he enters upon a large Commendation of John himself: Where we have Observable (1.) The Persons whom he commended John before, not his own Disciples, but before the Multitude: for John's Disciples had too high an Opinion of their Master already, insomuch that they envied our Saviour for over-shadowing their Master, John 7.26. Behold Christ baptizeth, and all men come unto him. It was a great Eyesore to John's Disciples, that Christ had more hearers and followers than their Master; therefore not before John's Disciples, but before the Multitude is John commended; for as John's Disciples had too high, so the Multitude had too low an Opinion of John; possibly because of his Imprisonment and Sufferings: There was a time when the people had high Thoughts of John's Person and Ministry, but being now clouded with Sufferings, they disesteem and undervalue him. Learn hence how vain it is for any men, but especially for the Ministers of the Gospel, to value themselves by popular applause: The People contemn to day, whom they admired yesterday; he who to day is cried up, to morrow is trodden down; the Word and Ministers are the same, but this proceeds from the fickleness and inconstancy of the People; nothing is so mutable as the mind of Man; nothing so variable as the Opinion of the Multitude. Observe (2.) The Time when our Saviour thus commended John; when he was cast into Prison by Herod; not when he was in Prosperity, when the People flocked after him, when he preached at Court, and was reverenced by Herod, but when the giddy Maltitude had forsaken him; when he was disgraced at Court, and had preached himself into a Prison: Now it is that Christ proclaims his worth, maintains his honour, and tells the People, that the World was not worthy of such a Preacher. Learn thence, That Christ will evermore stand by, and stick fast unto his Faithful Ministers, when all the World forsakes them: Let the World slight and despise them at their pleasure, yet Christ will maintain their Honour, and support their Cause, as they bear a faithful Witness to Christ, so Christ will bear witness to their faithfulness for him. Observe (3.) The Commendation itself. Our Saviour commends John for four Things, for his Constancy, for his Sobriety, for his Humility, for his Gospel-ministry, (1.) for his Constancy, he was not a Reed shaken with the Wind; that is, a Man of an unstable and unsettled Judgement, but fixed and steady. (2.) For his Sobriety, Austerity, and high Degrees of Mortification and Self-denial; he was no delicate, voluptuous Person, but grave, sober, and severe; he was mortified to the Glory and Honour, to the Ease and Pleasures of the World: John wrought no Miracles, but his Conversation was almost Miraculous, and as effectual as Miracles to prevail upon the People. (3.) For his Humility; John might once have been what he would, the People were ready to cry him up for the Messiah, the Christ of God, but John's humble and lowly Spirit refuses all; He confessed, and denied not, saying, I am not the Christ, but a poor Minister of his, willing, but not worthy, to do him the meanest Service. This will commend our Ministry to the Consciences of our People, when we seek not our own Glory but the Glory of Christ. (4.) Our Saviour commends John for his clear Preaching the Gospel, and for his making known the Coming of the Messiah to the People, He was more than a Prophet, because he pointed out Christ more clearly and fully then any of the Prophets before him: The Ancient Prophets beheld Christ a far off, but John saw him face to face. They Prophesied of him, he pointed at him; saying, This is he; The clearer any Ministry is in Discovering of Christ, the more excellent and useful it is.  
28 For I say unto you, that amongst those that are born of women there is not a greater Prophet than John the Baptist; but he that is least in the kingdom of God is greater than he.  
Our Saviour having highly commended John in the former Verses, here he sets Bounds to the Honour of his Ministry; adding, that tho' John was greater than all the Prophets that went before him, seeing more of Christ then all them, yet he saw less than those that come after him. The meanest Gospel-minister that Preaches Christ as come, is to be preferred before all the old Prophets, who Prophesied of Christ to come. That Minister who sets forth the Life, Death, Resurrection, and Ascension of Christ, is greater in the Kingdom of Heaven, that is, has an higher Office in the Church, and a more excellent Ministry, than all the Prophets, yea, then John himself. The excellency of a Ministry consists in the Light and clearness of it; Now tho' John's Light did exceed all that went before him, yet it fell short of them that came after him; and thus he that was least in the Kingdom of Grace on Earth, much more he that is least in the Kingdom of Glory in Heaven, was greater then John.  
29 And all the people that heard him, and the Publicans justified God, being baptised with the Baptism of John. 30 But the Pharisees and Lawyers rejected the counsel of God against themselves, being not baptised of him.  
These words are our Saviour's farther Commendation of John the Baptist; he tells us, that John had two sorts of Hearers; (1.) the common People and Publicans; (2.) The Pharisees and Lawyers, and declares that different effect which John's Ministry had upon these two different sorts of Persons. As to the former, the common People and the Publicans, the common People were accounted by the Jewish Doctors, as the Dregs of Mankind, an ignorant and rude Mob; the Publicans were esteemed notoriously wicked, guilty of great Injustice, Oppression, and Extortion; yet these vile Persons were converted sooner than the Knowing Men of the Time, the Self-justifying Pharisees and Lawyers; for it is said, The Publicans were baptised of John and justified God; that is, they looked upon John as a Prophet sent of God, they owned his Ministry, received his Message, and submitted to his Baptism. Those which believe the Message that God sendeth, and obey it, they justify God: They that do not believe and obey, accuse and condemn God. But of the others it is said, namely, of the Pharisees and Lawyers, That they rejected the Counsel of God against themselves; that is, the revealed Will of God, refusing to be Baptised of him; this rejecting the Counsel of God we are guilty of, when we have low and undervaluing thoughts of Christ and his Gospel, when we are ashamed in times of Persecution to own and profess him, when we stop our Ears to the voice of his Ministers and Messengers, when we submit not ourselves to the reasonable Laws and Commands of Christ; and this Rejection of Christ at the Great Day, will render our Condition worse than the Condition of Heathens, that never heard of a Saviour, than the Condition of Jews which Crucified their Saviour, yea then the Condition of Devils for whom a Saviour was never intended: Lord! Where shall we appear, if we either Reject or Neglect thy great Salvation.  
31 And the Lord said, whereunto shall I liken the men of this generation? and to what are they like? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, we have piped unto you, and ye have not danced, we have mourned to you, and ye have not wept. 33 For John the Baptist came neither eating bread, nor drining wine, and ye say he hath a Devil. 34 The Son of man is come eating and drinking, and ye say behold a gluttonous man, and a wine-bibber, a friend of Publicans and Sinners. 35 But wisdom is justified all of her children.  
Our Blessed Saviour in these words, describes the perverse Humour of the Pharisees, whom nothing could allure to the embracing of the Gospel, neither John's Ministry nor Christ's. This our Saviour sets forth two ways, allegorically and properly; by way of Allegory he compares them to sullen Children, whom nothing would please, neither Mirth nor Mourning; if their fellows piped before them, they would not Dance; if they sang mournful Songs to them they would not lament; that is, the Pharisees were of such a censorious and capricious humour, that God himself could not please them; altho' he used variety of Means and Methods in order to that end. Next our Lord plainly interprets this Allegory, by telling them that John came to them, neither eating nor drinking; that is, not so freely and plentifully as other Men, being a very austere and mortified man, both in his Diet and Habit, all which was designed by God to bring the Pharisees to Repentance and Amendment of Life. But instead of this they Censure him for having a Devil, because he delighted in Solitude, and was not so free in Conversation as some Men; according to the ancient Observation, that he that delighteth in Solitude, is either an Angel or a Devil, either a wild Beast, or a God. John being thus rejected, Christ himself comes to them, who being of a free and familiar Conversation, not shunning the Society of the worst of men, no not of the Pharisees themselves, but complying with their Customs, and accompanying them innocently at their Feasts, yet the freedom of our Saviour's Conversation displeased them, as much as John's reservedness of Temper; for they cry, Behold a man gluttonous, a friend of Publicans and Sinners; Christ's Affability towards Sinners they account an Approbation of their Sins, and his Sociable Disposition, Looseness and Luxury. Learn hence, That the Faithful and Zealous Ministers of Christ, let their Temper and Converse be what it will, cannot please the Enemies of Religion, and the haters of the Power of Godliness; neither John's Austerity, nor Christ's familiarity could gain upon the Pharisees: It is the Duty of the Minister's of God, in the course of their Ministry to seek to please all Men for their good: But after all our endeavours to please all, if we strenuously oppose the Errors and Vices of the Times, we shall please but very few. But if God and Conscience be of the number of those few, we are Safe and Happy. Observe (2.) that it has been the old Policy of the Devil, that he might hinder the Success of the Gospel, to fill the minds of Persons with an invincible Prejudice against the Ministers and Dispenser's of the Gospel. Here the Pharisees are prejudiced unreasonably, both against John, and against Christ, that the Success of both their Ministry might be frustrated and disappointed. Observe (3.) That after all the scandalous Reproaches cast upon the Christian Religion, and the Ministers and Professors of it, such as are Wisdoms Children, wise and good men, will justify Religion, that is, approve it in their judgements, honour it in their Discourses, and adorn it in their Lives; Wisdom is justified of all her Children.  
36 And one of the Pharisees desired him that he would eat with him: and he went into the Pharisees house and sat down to meat. 37 And behold a woman in the city which was a sinner, when she knew that Jesus sat at meat in the Pharisees house, brought an Alabaster Box of Ointment. 38 And stood at his feet behind him weeping, and began to wash his feet with Tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the Ointment.  
Observe here (1.) The Pharisees Civility and our Saviour's Courtesy, the Pharisee invites Christ to eat with him, Christ readily accepts the invitation, never refusing any opportunity for doing good. There is a Duty of Civil Courtesy which we own to the worst of Men, none are so bad, but we may soberly eat and drink with them; only let us take care, that if our Converse do not make them better, their Example may not make us worse. Observe (2.) What an opportunity our Saviour lays hold upon in the Pharisees House of doing good to a sinful Woman; who coming to Christ bowed down in a sorrowful sight and sense of her Sins, finds an hearty welcome to him, and is dismissed with comfort from him. The History runs thus; Behold a Woman in the City which was a sinner, that is, a Gentile, say some, a remarkable, notorious, and infamous Sinner, say others; probably a lewd, unclean woman, she is led in with a note of Admiration, Behold a Woman that was a Sinner. Learn, That to see a sensual and notorious Sinner, out of true remorse of Conscience, to seek unto a Saviour, is a rare and wonderful sight. Observe farther, it is not said, Behold, a Woman that had sinned, but Behold a Woman that was a Sinner: One Action does not denominate a Person a Sinner, but an habit and trade of sin. Again, it is said, Behold a Woman in the City, the Place where she acted her Lewdness in, added to the heinousness of her Sin, it was in the City; the more public the Offence, the greater the Scandal. Sin is Sin, tho' in the Desert, where no Eye sees it, but the offence is aggravated by the number and multitude of Beholders: yet observable it is, that there is no mention made, either of the Woman's Name, or of the City's Name; and it is both Presumption and Injuriousness for any to Name her, whose Name God has been pleased to conceal; for this is not the same Woman that Anointed Christ's Feet, Matth. 26. Mark 14. and John 12. that was in Bethany, this in Galilee, that in the House of Simon the Leper, this of Simon the Pharisee. Observe (3) The Behaviour and Demeanour of this poor Woman, she appears in the posture of a Penitent; she stood at Christ's feet behind him, weeping. Where Note (1.) The great change wrought in this sinful Woman, and the evident effects of it; her Eyes, which had been formerly Lamps of Fire by Lust, are now an holy Fountain of penitential Tears; her Hair, which she had used as a Net to catch her fond and foolish Lovers, doth now become a Towel for her Saviour's Feet. Verily such an Heart as has once felt the sting and smart of Sin, will make plentiful Expressions of the greatness of its Sorrow. Again, she stands behind Christ and weeps; this proceeded, no doubt, from an holy Bashfulness; she that was wont to look boldly upon the Face of her Lovers, dares not now behold the Face of our Saviour; she that was wont to send her alluring Beams forth into the Eyes of her wanton Lovers, now casts her dejected Eyes down upon the Earth; and behold the plenty of her Tears; they flow in such abundance, that she washes Christ's feet with them; she began to wash his Feet, says the Text, but we read not when she ended; never were our Saviour's Feet bedewed with more precious Liquor than this of Remorseful Tears. Thus doth an Holy Penitent account no office too mean that is done to the Honour of its Saviour.  
39 Now when the Pharisee which had bidden him saw it, he spoke within himself, saying, This man if he were a prophet, would have known who and what manner of woman this is, that toucheth him, for she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee, and he saith, Master say on. 41 There was a certain creditor which had two debtors, the one ought five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both: Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he to whom he forgave most; and he said unto him, thou hast rightly judged.  
Observe here (1.) How unreasonably the Pharisee was offended with Christ for permitting this poor Woman to come near him, and touch him. Admit she had been the greatest of Sinners, might not such come to Christ, when he was come from Heaven to them? Oh Blessed Saviour! there is Merit enough in thy Blood and Mercy, enough in thy Bowels to justify and save the vilest Sinners, which by Repentance and Faith do make a timely Application to thee. Observe (2.) The Parable which Christ makes use of for the Pharisees Conviction, and the Woman's Comfort; namely, the Parable of two Debtors, one of whom owed a greater Sum, and the other a less, who both having nothing to pay, were both freely forgiven; and both upon their Forgiveness loved their Creditor much, but he most, to whom most was given. Now from this Parable we gather these Lessons of Instruction; (1.) That great is the Debt which all Mankind has Contracted, and lies under to the justice of God; 'Tis here expressed by Five hundred pence. Our Debt is infinite, and had not miraculous Mercy interposed, Divine Justice could never have been satisfied, but by undergoing an infinite punishment. (2.) That yet all Sinners stand not alike indebted to the Justice of God, some own more and others less; all are Guilty, but not all alike; Some own Five hundred Talents, others Fifty Pence. (3.) That be men's Debts greater or less, their Sins more or fewer, 'tis utterly impossible for any Person of himself to clear his Debt, and make Satisfaction, but they that own least stand in need of mercy and forgiveness; He forgave them both. (4.) That the forgiveness that is in God is a free, gratuitous, and gracious Forgiveness, he frankly forgave them both. Gracious art thou, oh Lord, in thy do towards thy children, and thy tender mercy is over all thy works.  
44 And he turned to the woman, and said unto Simon, seest thou this woman: I entered into thy House, and thou gavest me not water for my feet, but she hath washed my feet with Tears, and wiped them with the hairs of her head. 45 Thou gavest me not kiss, but this woman, since the time I came in, hath not ceased to kiss my feet. 46 Mine head with Oil thou didst not anoint, but this woman hath anointed my feet with Ointment. 47 Wherefore I say unto her, her sins which are many are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him, began to say within themselves, who is this that forgiveth sins also. 50 And he said unto the woman, thy faith hath saved thee, go in peace.  
Observe here, (1.) How our Saviour Recounts and Sums up the several particular instances of this Woman's Love and Respect towards himself; she washed, wiped, kissed, and anointed his Feet, according to the Custom of those Eastern Countries. Love will creep where it cannot go, it will stoop to the meanest Offices, and is ambitious of the highest Services, for and towards the Person we sincerely Love. Observe (2.) The words of Comfort, given by our Saviour to this poor Woman; Thy Sins, which are many, are forgiven thee. Thence Learn, That the pardoning Mercy of God is boundless and unlimited; it is not limited to any sort of Sins or Sinners, it is not limited to any degree of Sins or Sinners; Thy Sins that are many are forgiven thee, and thy Sins which are heinous are forgiven also. Observe (3.) What is the effect and fruit of great pardoning Mercy, it is great Love; her Sins which are many are forgiven, for she loved much: Her Love to Christ was the effect of his pardoning Love to her, and not the Cause of it: She did not first Love much, and then Christ forgave her, but Christ first forgave her, and then she loved much. Her Love was a Love of Gratitude, because she was pardoned, and not a Love of Merit to Purchase and procure her Pardon. The Papists interpret this Word (For) as if it were the Antecedent Cause of her Forgiveness; whereas it is a consequential Sign and Evidence, that the free Grace and Mercy of Christ had forgiven her; her many and great Sins were forgiven her, and therefore she Loved much. The Debt is not Forgiven because the Debtor Loves his Creditor, but the Debtor therefore Loves because the Debt is Forgiven: Forgiveness goes before, and Love follows after. Hence Learn, That much Love will follow great Forgiveness. Love will work in the heart towards God, in some proportion to that Love which we have Experienced from God. Observe Lastly, The very Gracious Dismission which this Woman meets with from our, Blessed Saviour: What could she desire that is not here granted to her? Here is Remission, Safety, Faith, and Peace; all these here meet to make a Contrite Soul Happy: Remission is the Ground of her Safety, Faith the Ground of her Peace, Peace the fruit of her Faith, and Salvation the Issue of her Remission: Oh Woman! Great was thy Sin, Great was Christ's pardoning Grace, and Great was thy Joy and Comfort: Thy Sins are forgiven thee, thy Faith hath saved thee, go in peace.   

CHAP. VIII.  
1 AND it came to pass afterwards, that he went throughout every city and village, preaching, and showing the glad tidings of the Kingdom of God, and the Twelve were with him.  
Observe here, the great work and business, which not only the Apostles, but Christ himself was engaged in, and employed about, namely, preaching the Gospel, those glad Tidings of Salvation to a lost World. Where Note, That Christ himself laboured in this Work of public Preaching; he did not send forth his Apostles as his Curates to work and sweat in the Vineyard, whilst he himself took his ease at home; but he accompanieth them himself, yea, he goes before them himself, in this great and excellent Work; Jesus went preaching the glad tidings of the Gospel, and the twelve were with him. Learn thence, That Preaching of the Gospel is a great and necessary Work, incumbent upon all the Ministers of Christ, let their Dignity and Pre-eminence in the Church be what it will. Surely none of the Servants are above their Lord and Master, did he Labour in the Word and Doctrine? well may they. Observe (2.) The places where Christ and his Apostles preached, not only in the populous Cities, but in the poor Country Villages; They went through every city and village, preaching the Gospel. Some will preach the Gospel, provided they may preach at Court, or in the capital Cities of the Nation, but the poor Country Villages are overlooked by them. Our Saviour and his Apostles were not of this mind; it's true, they were Itinerary Preachers, we are settled, but be the place never so mean and obscure, and the People never so rude and barbarous, we must not think it beneath the greatest of us to exercise our Ministry there, if God calls us thither, Christ went through the villages as well as cities, Preaching.  
2 And certain women which had been healed of evil Spirits, and infirmities, Marry, called Magdalene, out of whom went seven Devils. 3 And Joanna the wife of Chuza Herod's Steward, and Susanna, and many others, which ministered unto him of their Substance.  
Amongst the number of those that did Accompany our Saviour and his Apostles, mention is here made of certain Women who had been healed by Christ of Evil Spirits and Infirmities, that is, of Spiritual and Corporeal Diseases, for the Jews were wont to call Vices and evil Habits, by the Name of Devils, as the Devil of Pride, the Devil of Malice, etc. Now as concerning these women's following of Christ, and administering to him, several Circumstances are Observable, as (1.) That Women did make up a considerable number of Christ's Followers, ay and of his Apostles Followers too, the Devout Women not a few, Acts 17.4. And verily it is no Disgrace or Shame, but matter of Glory and cause of Thankfulness, if our Ministry be attended by, and Blest unto the weaker Sex. I believe in many of our Congregations, and at most of our Communions, are found two Women for one Man; God grant them Knowledge answerable to their Zeal, and Obedience proportionable to their Devotion. Observe (2.) One of these Women that followed Christ, was Joanna the Wife of Herod's Steward: What one of Herod's Family transplanted into Christ's Household? oh the freeness of the Grace of God. Even in the worst Societies and Places, God has a number to stand up for his Name and bear witness to his Truth; we read of a Joseph in Pharaoh's Court; of an Obadiah in Ahab's Court; of a Daniel in Nebuchadnezar's Court; of a Church in Nero's House; and of a Joanna here in bloody Herod's Family, who had put John the Baptist to Death. Observe (3.) The Holy courage and resolution of our Saviour's Female Followers; no doubt they met with Taunts and Jeers, with Scoffs and Scorns enough, and perhaps from their Husbands too, for following the Carpenter's Son, and a few Fishermen; but this does not damp but inflame their Zeal: The Holy Gospel acquaints us with several instances of Masculine Courage, and manly Resolutions in the Women that followed Christ, as his Female Disciples; at our Saviour's Trial, the Women cleave to him, when his Disciples fled from him; they accompanied him to his Cross, they assisted at his Funeral, they attended his Hearse to the Grave, they watched his Sepulchre, fearing neither the Darkness of the Night, nor the rudeness of the Soldiers. These feeble Women had more courage than all the Apostles. Learn that Courage is the special and peculiar Gift of God, and where he gives Courage, it is not in Man to make afraid. Observe (4.) The pious and charitable care of these Holy Women, to supply the Wants and outward Necessities of our Saviour, they administered to him of their Substance. Where Note, (1.) The great Poverty of Christ, he lived upon the Basket; he would not honour the World so far, as to have any part of it in his own hand, but was beholding to others for what he eat and drank; yet must we not suppose that either Christ or his Apostles were common Beggars, but it is probable there was a Bag or common Purse amongst them, which upon occasion supplied their Necessities; and there were certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sisters or Christian Women, as the Learned Dr. Hammond observes, who accompanied Christ and his Apostles in their Travels, and provided Necessaries for them, when they went up and down Preaching the Gospel. Note also (2.) The condescending Grace and Humility of Christ, he was not ashamed either of these women's following of him, or administering to him, because of their former vicious Course of Life; it is not what we formerly were, but what now we are that Christ considers: it is a Glory to him, to have great and notorious Sinners brought to a closure and compliance with him. The Reproach is not that they have been Sinners, for Christ did not give himself for a people that were pure and holy, without spot or wrinkle, but to make them so by his Word and Spirit, Eph. 5.26. Christ is only ashamed of those that eat of his Bread, and lift up the Heel against him.  
4 And when much people were gathered together, and were come to him out of every quarter, he spoke by a Parable. 5 A sour went out to sow his Seed, and as he sowed, some fell by the ways side, and it was trodden down, and the Fowls of the air devoured it. 6 And some fell upon a Rock, and as soon as it was sprung up it withered away, because it lacked moisture. 7 And some fell among Thorns, and the Thorns sprang up and choked it. 8 And others fell upon good ground, and sprang up and bear fruit a● hundred f●●d; and when he had said these thi●●●, be cried, he that hath ears to hear, let him hear 9 And his Disciples asked him saying, What might this Parable be? 10 And he said, unto you it is given to know the mysteries of the Kingdom of God; but to others in Parables, that seeing they might not see, and hearing they might not understand.  
The Design and Scope of this Parable is to show what are the Causes of men's improving or not improving under the Hearing of the Word; and to let us know that there are three sorts of bad Hearers, and but one good one. The c●reless and inconsiderate Hearer is like the Highway Ground, where the Seed is trodden down and trampled upon. Hard-hearted Sinners, whom the mollifying word doth not soften; These are like Stony-ground, where the Seed takes no Root, the word makes no impression. Those whose heads and Hearts are stuffed with the Cares of this World, are like the Thorny-ground, in which the Seed is choked, which should fructify to an holy immortality: This is the Scope of the Parable. Now from the Subject-matter of it, Learn (1.) That by the Sour you are to understand Christ, and his Apostles, and their Successors, the Ministers of the Gospel. Christ the principal Sower, they the Subordinate Seeds-men. Christ Sows his own Field, they Sow his Field, he sows his own Seed, they his Seed: Woe unto us if we sow our own Seed and not Christ's. Learn (2.) The Seed sown is the Word of God: Fabulous Legends, and unwritten Traditions which the Seeds-men of the Church of Rome Sow, these are not Seed but Chaff; or if Seed (for they fructify too fast in the minds of their People) their own, not Christ's. Our Lord's Field must be all Sown with his own Seed, with no mixed Grain. Learn then, That the Word Preached is like the Seed Sown in the Furrows of the Field. Seed has a fructifying, growing, and increasing Nature; it has in it an active Principle, and will spring up, if not killed by Accidental Injuries; such a quickening Power has the Word of God to regenerate and make alive dead Souls, if we suffer it to take Rooting in our Hearts; yet is not this Seed alike fruitful in every Soil, all Ground is not alike, neither doth the Word fructify alike in the Souls of Men; there is a difference both from the Nature of the Soil, and the influence of the Spirit; for tho' no Ground is naturally good, yet some is worse than other; nay even the best Ground doth not bring forth Increase alike: Some good Ground brings forth an hundred fold, others but sixty, and some but Thirty: in like manner a Christian may be a profitable Hearer of the Word, altho' he doth not bring forth so great a Proportion of Fruit as others, provided he bring forth as much as he can.  
9 And his Disciples asked him, saying, What might this Parable be? 10 And he said, To you it is given to know the mysteries of the Kingdom of God, but to others in Parables, that seeing they might not see, and hearing they might not understand.  
Here we have the Disciples Question, and our Saviour's Reply; their enquiry is, concerning the sense and signification of the Parable, they own their Ignorance, and desire better information: It is no shame for the Best of Ministers, yea, for the best of Men, to acknowledge their own ignorance in the Mysteries of Religion; and to attend upon the means of instruction, in order to their farther Information. In our Saviour's Answer, To you it is given to know the Mysteries of the Kingdom of God, etc. Observe (1.) That the Doctrine of the Gospel are great Mysteries; (2.) That it is an invaluable Privilege, rightly to understand and know Gospel-Mysteries. (3.) That this Privilege all are not sharers in and Partakers of, but only those to whom it is given. (4.) That it is a Righteous thing with God to give such Persons over to farther Blindness and ignorance in Spiritual Things, who wilfully reject the Truth, and shut their eyes against the evidence of it. The Pharisees had all along shut their Eyes and said, they would not see; and now Christ closes their Eyes Judicially, and says they shall not see.  
11 Now the Parable is this, the seed is the word of God. 12 Those by the wayside are they that hear, then cometh the Devil, and taketh the word out of their hearts, lest they should believe and be saved. 13 They on the Rock are they which hear, and receive the word with joy, and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among Thorns, are they which when they hear the word go forth, and are choked with cares, and riches, and pleasures of this Life, and bring no fruit to perfection. 15 But that on the good ground, are they which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.  
Here our Saviour applies himself to interpret and explain the foregoing Parable to his Disciples, he tells them, The Seed is the Word, the Sower is the Preacher, the Soil, or ground, is the Heart and Soul of Man; some Hearers he compares to the highway Ground, in which the Seed lies uncovered for want of the Harrow of Meditation, others to stony Ground, in which the Word has no Root; no Root in their Understandings, no Root in their Memories, in their Wills, or in their Affections, but they are instantly offended, either at the depth and profoundness of the Word, or at the sanctity and strictness of the Word, or else at the plainness and simplicity of it. Again, some Hearers our Lord compares to Thorny-ground. Worldly desires, and inordinate cares for the things of this Life, choke the Word, as Thorns  the Corn, draw away the Heart of the Earth from it, hinder the influences of the Sun from cherishing it; the like ill effects have Worldly Affections and desires in the Soul of Man, rendering the Seed of the Word unfruitful. But the good Christian hears the Word attentively, keeps it retentively, believes it steadfastly, applies it particularly, practices it universally, and brings forth Fruit perseveringly.  
Learn hence, (1.) That no Hearers are in Christ's Account good Hearers of the Word, but such as bring forth Fruit answerably to their Hearing. (2.) That a Person may be a good hearer of the Word in Christ's Account, if he bring forth the best Fruit he can, tho' not in so great a Proportion as others do; as some Ground brings forth Thirty, some sixty, some an hundred fold; in like manner do all the sincere Hearers of the Word; they all bring forth fruit, tho' not all alike; all in sincerity, tho' not all Equally, and none to Perfection.  
16 No man when he hath lighted a Candle, covereth it with a Vessel, or putteth it under a bed; but setteth it on a Candlestick, that they which enter in may see the light. 17 For nothing is secret that shall not be made manifest, neither any thing hid, that shall not be made known, and come abroad. 18 Take heed therefore how you hear, for whosoever hath, to him shall be given, and whosoever hath not from him shall be taken, even that which he seemeth to have.  
In these words Christ declares his End and Design in Revealing unto his Disciples the foregoing Parable, and why he communicated to them the Light of Scripture, Knowledge and Gospel Mysteries, namely, that they may communicate it to others, and not keep it close unto themselves, even as the Candle in an house diffuses and disperses its light to all that come within the reach of it. Such as are enlightened by God in any measure with the Knowledge and Understanding of his Word, ought not to conceal and hid this Knowledge within themselves, but Communicate it to others, and improve it for the good and benefit of others. Observe also the Argument which our Saviour makes use of to quicken his Disciples to communicate their Knowledge, and improve the Grace they had received for the good and advantage of others; To him that hath shall be given, that is, such as improve their spiritual Gifts, shall have them increased, such as improve them not shall have them blasted. Learn hence, that there is no such way to thrive in Grace, and increase in Gifts as to exercise and improve them; he that hides his Talon, forfeits it, is in danger of losing it, and also of being punished for not improving of it. Observe Lastly, How our Lord shuts up this Parable of the Sour and the Seed, with a cautionary direction to all his Auditors, to take heed how they hear the Word; Take heed therefore how you hear; Such as would profit by hearing the Word, must diligently attend to the matter of the Doctrine which they hear, and also to the manner how they hear; such is the majesty and authority of the person that speaks to us in the Word, such is the sublimity and spirituality of the matter, and so great is our danger if we miscarry under the Word, that it nearly concerns us to take heed both what we hear, whom we hear, and how we hear.  
19 Then came to him, his mother and his Brethren, and could not come at him for the press. 20 And it was told him by certain which said, thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these, which hear the word of God, and do it.  
Two things are here Observable (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 Kinsmen. Observe (2.) That Christ's Spiritual Kindred were much dearer to him, than his natural. Alliance by Faith is more valued by Christ then alliance by Blood; to bear Christ in the heart, is a greater honour then to carry him in the Womb. Blessed be God, this great and gracious Privilege is not denied us even now. Although ' we cannot see Christ, yet love him we may; his bodily Presence cannot be enjoyed by us, but his spiritual Presence is not denied to us: Tho' Christ be not ours in House, in Arms, in Affinity and Consanguinity, yet in Heart, in Faith, in Love and Service, he is or may be ours. Verily, spiritual Regeneration bringeth men into a more honourable Relation to Christ, then natural Generation ever did. Oh how dear are Obedient Christians to Christ! he prefers them in esteem before those of his own Flesh and Blood; My brethren are these, which hear the word of God and do it.  
22 Now it came to pass on a certain day, that he went into a ship with his Disciples, and he said unto them let us go over unto the other side of the Lake, and they launched forth. 23 But as they sailed he fell asleep; and there came down a storm of wind on the Lake, and they were filled with water, and were in jeopardy. 24 And they came to him and awoke him, saying, Master, Master, we perish: Then he arose, and rebuked the wind, and the raging of the water, and they ceased, and there was a calm. 25 And he said unto them, where is your Faith? and they being afraid, wondered, saying one to another, what manner of man is this, for he commandeth even the winds and waters, and they obey him.  
Here Observe (1.) Our Saviour and his Disciples no sooner put forth to Sea, but difficulty attends them, and danger over-takes them: a Tempest arose, and that Ship was covered with Waves which Christ himself was in with his Disciples. Learn thence, That the presence of Christ itself doth not exempt his Disciples and Followers from trouble and danger; Here is a great Tempest about the Disciples Ears, tho' Christ himself was in their Company. Observe (2.) The Posture our Saviour was in, when this Tempest arose; being wearied with the Labours of the day, he was laid down to sleep; thereby showing himself to be truly and really Man; and that he not only took upon him the humane Nature, but the infirmities of that Nature also; he was subject to pain and weariness, to hunger and Thirst. Obs. (3.) The Disciples application made to Christ; they awake him with a sad outcry, Master, Master, we perish; here was Faith mixed with Humane frailty. They believed that he could save them, but being asleep they concluded he must be awaked before he could save them: Whereas, tho' his Humane nature was asleep, yet his Divine Nature neither slumbered nor slept. Learn hence, That the prevalency of Fear in a time of great and imminent Danger, tho' it may evidence weakness of Faith, yet is it no Evidence of a total want of Faith; in the midst of the Disciples fears, they believed Christ's Power and Ability to save them; Master, save us, we perish. Obs. (4.) A double rebuke given by our Saviour (1.) to the Winds, (2.) to the fears of his Disciples; Christ rebuked the Winds, and instantly they were calm; when the Sea was as furious as a Mad Man, Christ with a single Word calms it. Learn thence, That the most raging Winds and outrageous Seas cannot stand before the Rebukes of Christ; Christ as God lays a Law upon the most Lawless Creatures, even when they seem to act most Lawlessly. Observe farther, Christ Rebukes his Disciples fears, and their want of Faith, Why are ye fearful? where is your faith? No sooner was the storm up, but their fears were up, and their faith was down. They forgot that the Lord High Admiral of the Ocean was now on Board their Ship, and were as much over-set with their Boisterous Passions, as the Ship was with tempestuous Winds: and accordingly Christ rebukes the Tempest within, before he calms the Storm without; first he quickens their Faith, than he quiets the Seas. Note from hence, that great Faith in the Habit may appear but little in Act and Exercise. The Disciples Faith in forsaking all and following Christ was great Faith; but in this present Act, their Faith was weak, through the prevalency of their fear: Oh the imperfect composition of the best of Saints, faith and fear will take their turns, and act their several parts whilst we are here; ere long our fears will be vanquished, and our faith swallowed up in Vision, our hope in fruition. Then shall we obey with vigour, praise with cheerfulness, Love without measure, fear without Torment, Trust without Despondency. Lord strengthen our Faith in the Belief of this desirable Happiness, and set our Souls a longing for the full fruition, and final enjoyment of it.  
26 And they arrived at the Country of the Gadarens, which is over-against Galilee. 27 And when he went forth to Land, there met him out of the city, a certain man which had Devils long time, and wore no , neither abode in any house, but in the Tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou son of God most high? I beseech thee torment me not. 29 For he had commanded the unclean Spirit to come out of the man; for oftentimes it had caught him, and he was kept bound with chains, and in fetters, and he broke the bands, and was driven of the Devil into the Wilderness. 30 And Jesus asked him, saying, What is thy name? and he said Legion, because many Devils were entered into him. 31 And they besought him that he would not command them to go out into the deep. 32 And there was there an herd of many Swine, feeding on the mountain, and they besought him, that he would suffer them to enter into them, and he suffered them. 33 Then went the Devils out of the man, and entered into the Swine; and the herd ran violently down a steep place into the Lake, and were choked. 34 When they that fed them, saw what was done, they fled and went and told it in the city, and in the country. 35 Then they went out to see what was done, and came to Jesus, and found the man out of whom the Devils were departed, sitting at the feet of Jesus, clothed and in his right mind, and they were afraid. 36 They also which saw it told them by what means he that was possessed of the Devils was healed. 37 Then the whole multitude of the Gadarenes round about besought him to departed from them; for they were taken with great fear, and he went up into the Ship and returned back again. 38 Now the man out of whom the Devils were departed, besought him that he might be with him. 39 But Jesus sent him away, saying, Return to thine house, and show how great things God has done for thee: and he went his way and published throughout the whole city how great things Jesus had done unto him. 40 And it came to pass when Jesus was returned, the people gladly received him, for they were all waiting for him.  
This piece of History gives us a very sad Relation of a Person that was possessed with a Legion of Devils; we read of few, if any in the Old Testament that were thus possessed, but of many in the New. Our Saviour came into the world to destroy the Works of the Devil; therefore he suffered Satan to enter some Humane Bodies, to show his Divine Power in casting him out. Observe here (1.) That the Evil Angels by their Fall, lost their Purity but not their Power; for with God's permission they have Power not only to enter men's Bodies, and to possess them, but also to distemper their minds, and to drive them to Frenzy and Madness; such was the deplorable Case here. Note (2.) That the reason why the Evil Angels do no oftener exert their Power in doing mischief to the Bodies and Lives of Men, is from the restraining Power of God; the Devil cannot do all the mischief he would, and he shall not do all he can. Observe (3.) The place where these Evil Spirits delighted to make their abode, amongst the T●mbs or Graves, places desolate, forlorn and solitary, which are apt to breed horror of mind, and to give advantage to Temptation; from whence I gather, That it is very dangerous and unsafe for Persons, especially in whom Melancholy prevails, to give themselves too much to solitariness, to frequent desolate places, and to affect being much alone; for it gives advantage to Satan, to set upon them with powerful Temptations. It is much better to frequent Humane Society, especially to delight in the Communion of the Saints, by means whereof we may be more and more strengthened against Satan's Temptations. Obs. (4.) How the Devils own Christ to be the Son of God, and pay unwillingly, Worship and Homage to him, yielding Subjection to him as his slaves and vassals, not a free and voluntary Service, They cried out, and fell down before him, saying, What have we to do with thee, Jesus, thou Son of God? where, by calling him Jesus, they own him to be a Saviour, but none of their Saviour, What have we to do with thee, Jesus? Oh what an uncomfortable Expression is this? to own Christ to be a Saviour, and at the same time to know and declare, that he is none of our Saviour; Quid est Deus, si non sit meus, What is God, if he be not my God? What comfort in a Saviour, if he be not my Saviour? Observe (5.) What a multitude of Evil Spirits do enter into one Man, oh the extreme malice and enmity of the Devil against Mankind, in that so many Evil Spirits should at once afflict and torment a single Person, even a Legion, many thousands of them. Note likewise, the unity and agreement which is amongst these Evil Spirits in doing mischief, tho' there was a multitude of them in this one Person, yet have they all but one Name; we see the very Devils have a sort of unity amongst themselves, and in their malicious and mischievous Designs against Mankind, they are as one. Oh how happy were it if good Men were as united in their Designs and endeavours, for the Glory of God, and the good of one another, as Devils conspire and contrive against them. Observe (6.) The request which the Devils make to Christ, we beseech thee torment us not. From whence we may gather, (1.) That there are Torments appointed to the Spiritual Nature of Evil Angels; (2.) That the Evil Angels or Devils are not so full of Torment as they shall be, altho' they are as full of sin and discontent as they can be; there will be a time when their Torments shall be increased; therefore they pray, Torment us not before the time; that is, do not increase our Torments before the appointed time of their Increase. Observe (7.) The Devils Request for Permission and Leave to go into the Herd of Swine. Where Note (1.) The Devil's malice, he will hurt the poor Beasts rather than not hurt at all; (2.) his powerful Restraint, he cannot hurt a poor Pig without a Permission, Suffer us to enter, Satan's malice indeed is infinite, but his power is bounded: it is potestas sub potestate, a power under a power; if he could not hurt the Swine, much less can he afflict the children of Men without Leave. Obs. (8.) How Satan's request is yielded to by our Saviour, He suffered them to go into the Swine, not to gratify their desire in doing mischief, but first hereby Christ shown his Power over the Devils, that they could not Act without his Permission and Leave; next to show how great the malice and power of the Devil is, if not restrained; and Lastly, That the Miracle of casting out so many Devils might appear to be the greater. Learn hence, That sometimes Almighty God for wise Ends, and just Causes, doth suffer the Devil to enjoy his Desire, in doing mischief unto the Creatures; Jesus said unto them go. Observe (9) What a bad effect this Miracle had upon the Minds of the Gadarens, instead of Believing and owning Christ's Divine Power, the loss of their Swine enrages them, and makes them desire Christ's departure from them. Learn, That Carnal Hearts prefer their Swine before their Saviour, and had rather lose Christ's Presence than their Worldly Profit; They besought him to departed from them: Sad is the condition of those from whom Christ departs, more sad the Condition of such who say unto Christ depart, but most sad the condition of them who beseech and entreat Christ to departed from them; thus did the Gadarens here, and we do not read that ever Christ returned more to them. Observe (10.) How desirous the possessed Man was to continue with Christ after he was come to himself, He prayed that he might be with him: This he might desire, partly to testify his Thankfulness to Christ, partly out of fear of being Repossessed again by Satan, or perhaps to have the opportunity of hearing Christ's Doctrine, and seeing his Miracles; for such as have once tasted that the Lord is Gracious, and experienced the pleasure and profit of Christ's Company, are very desirous of the continuance of it, and exceeding loath to part with it. However our Saviour at this time did not think fit to suffer him, knowing that more Glory would redound to God by publishing this Miracle to his Friends. Christ expects after eminent Deliverances wrought for us, that we should be the publishers of his Praises, and declare to all, far and near, the great and wonderful things which he has done for us.  
41 And behold there came a man named Jairus: and he was a Ruler of the Synagogue, and he fell down at Jesus Feet, and besought him that he would come into his house. 42 For he had one only Daughter, about twelve years of Age, and she lay a dying, but as he went the People thronged him.  
Obs. here (1.) The Person described who came to Christ, on behalf of his sick Daughter, by his Name Jairus, by his office, a Ruler of the Synagogue, by his Gesture, he fell down at Jesus Feet, this Gesture of his, was not only a Sign of tender affection in him towards his Daughter, but also an evidence of his Faith in our Blessed Saviour: He believed him either to be God, or an extraordinary Man, who had a miraculous power of healing. Observe (2.) How readily Christ complies with Jairus his Request, Jesus went with him. Although his Faith was but weak, yet our Saviour doth not reject him, or deny his Suit: Oh how ready should we be to go to Christ in all our Distresses, who is so ready to hear, and so forward to help us, if we seek him in Sincerity, though our Faith be weak and feeble Observe (3.) The great Humility of our Blessed Saviour, in suffering himself to be thronged by poor People, much people followed him and thronged him. Oh humble and lowly Saviour! how free was thy Conversation from Pride and Haughtiness, how willing to converse with the meanest of the People for their advantage! Christ did not only suffer them to come near him, but even to throng him: Let not then the greatest Persons upon Earth, despise or disdain the poorest of the People; but look upon some with an eye of favour, upon others with an eye of pity, upon none with an eye of Contempt.  
43 And a woman having an issue of Blood twelve years, which had spent all her Living upon Physicians, neither could be healed of any. 44 Came behind him, and touched the Border of his Garment, and immediately her Issue of blood stenched. 45 And Jesus said, who touched me? when all denied; Peter and they that were with him said, Master, the multitude throng thee, and press thee, and sayest thou, who touched me? 46 And Jesus said, some body hath touched me, for I perceive that virtue is gone out of me. 47 And when the Woman saw that she was not hid, she came trembling, and falling down before him; she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort, thy Faith hath made thee whole, go in peace.  
As our Saviour was on his way to Jairus his House, a Diseased Woman cometh behind him, toucheth his , and is presently healed. The virtue lay not in her Finger, but in her Faith; or rather in Christ which her Faith instrumentally drew forth. Observe (1.) The Diseased Woman, one with a bloody Flux; let Women here take Notice of the Miseries which the sin of the first Woman brought upon all Women; amongst which this is one, that it has made their Body's subject to preternatural Issues and Fluxes of Blood. Observe (2.) The long continuance of this Disease, Twelve years; it pleases God to lay long and tedious Afflictions upon some of his Children in this Life, and particularly to keep some of them a very long time under Bodily Weakness, to manifest his Power in supporting them, and to magnify his Mercy in Delivering them. Observe (3.) This poor Woman was found in the use of Means; she sought to Physicians for help, and is not blamed for so doing, altho' she spent all she had upon them. The use and help of Physic is by no means to be neglected by us in times of sickness, especially in dangerous Diseases of the Body; to trust to means, is to neglect God, and to neglect the means, is to tempt God. The health of our Bodies ought to be dear unto us, and all lawful means used both to preserve it, to recover it, and to confirm it. Observe (4.) The actings of this poor Woman's Faith; her Disease was unclean by the Ceremonial Law, and she to be separated from Society. Accordingly she is ashamed to appear before Christ, but comes behind him to touch his , being firmly persuaded that Christ had a power Communicated to him miraculously to Cure incurable Diseases; and see how our Saviour encouraged her Faith, he saith, This thy faith hath made thee whole. Learn hence, That Faith ofttimes meets with a better welcome from Christ, than it did or could expect; this poor Woman came to Christ Trembling, but went away Triumphing. Observe (5.) Christ would have this Miracle Discovered, he therefore says, Who toucheth me? for I perceive that virtue is gone out of me. Christ says this, first in Reference to himself, to manifest his Divine Power, that by the touch of his  he could cure such an incurable Disease; secondly, in Relation to the Woman, that she might have opportunity to give God the Praise and Glory for the Cure; and thirdly, with respect to Jairus, that his Faith might be strengthened in Belief of Christ's Power to raise his Daughter.  
49 While he yet spoke there came one from the Ruler of the Synagogues house, saying to him, thy Daughter is Dead, trouble not the Master. 50 But when Jesus heard it, he answered him, saying, fear not, believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, James, and John, and the Father and Mother of the Maiden. 52 And all wept and bewailed her; But he said, weep not, she is not dead but sleepeth. 53 And they laughed him to Scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid Arise. 55 And her Spirit came again; and she arose straightway, and he commanded to give her Meat. 56 And her parents were astonished; But he charged them, that they should tell no man what was done.  
Observe here (1.) the doleful News brought to Jairus his Ear, Thy Daughter is dead. The Lord doth sometimes suffer the Faith and Patience of his Children to be greatly exercised and tried. The Loss of dear Relations, particularly of Children, especially of an only Child, is one of the greatest Sorrows of humane Life; a Trial which has often shockt an ordinary Patience and constancy of mind. Observe (2.) Our Saviour's seasonable Word of Advice and Comfort, fear not, only believe. Christ stands ready to comfort Believers in the Hour of their greatest Trials and Temptations. Observe (3.) Christ's Application of himself in order to the raising unto Life Jairus his dead Daughter. And here (1.) he goes into the house only with three of his Disciples, and the Father and Mother of the Maid, which were sufficient to bear Witness to the Truth of the Miracle. Our Saviour to avoid all show of vain Glory, would not work this Miracle publicly, before all the People. (2.) Our Saviour rebukes them for the show they made of immoderate Grief and Sorrow for the dead Damsel; they wept and wailed greatly, with Minstrels making a noise, say the other Evangelists; according to the Custom of the Heathens, who by a mournful sort of Music did seek to stir up the passion of Grief at their Funerals. To mourn immoderately for the Dead is an Heathenish Custom and Practice; 'tis hurtful to the Living, 'tis dishonourable to the Dead, nor is it an Argument of more Love, but an Evidence of less Grace. (3.) Christ adds a Reason for this Rebuke given by him, for the Damsel is not dead, but sleepeth; Vobis mortua, mihi dormit, She is dead to you, but asleep to me; not so dead as to be beyond my Power to raise her to Life. Souls Departed are under the Conduct of Angels to their several Regions of Bliss or Misery; It is very probable, That the Soul of this Damsel was under the Guard of Angels, near her Dead Body, waiting the pleasure of God in order to its Disposal, either to restore it again to the Body, or to translate it to its Eternal Mansion. Observe farther, the Nature of Death in General, and of the Saints Death in particular; 'tis a Sleep. Sleep is a state of Rest, sleep is a sudden surprisal, in sleep there is an insensible passage of our Time; the person sleeping shall certainly Awake. Oh how much is it our Wisdom to prepare for the Bed of the Grave; and so to live, that when we lie down in it, there may be nothing to disturb our Rest. Observe farther, with what facility and ease our Saviour Raises the dead Damsel? with a word speaking; and St. Mark tells us what the word was, Talitha Cumi, Syriack words, to show the Truth of the Miracle; not like a Conjurer, muttering a Charm in an unknown Tongue. The Miracles which Christ wrought were real Miracles, and carried their own Evidence along with them. Observe Lastly, The charge given by our Saviour not to publish this Miracle; he charged them to tell no Man what was done, that is, Divulge it not imprudently to such of the Scribes and Pharisees as would not be convinced by it, but only cavil at it, and be the more enraged against him for it, and seek his Death before his appointed time was come. Again, tell it to no man unseasonably, and all at once, but gradually and by degrees: For it was the Will of God, that the Divine Glory of Christ should not be manifested to the World all at once, and on the sudden, but by little and little, during his estate of Humiliation; for his Resurrection was the time appointed by God for the full manifestation of Christ's Godhead, Rom. 1.4. Declared to be the Son of God with power, by the Resurrection from the Dead.   

CHAP. IX.  
1 THen he called his twelve Disciples together, and gave them power and authority over all Devils, and to cure Diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And said unto them, take nothing for your journey, neither Staves nor Scrip, neither Bread nor Money, neither have two Coats a piece. 4 And whatsoever house ye enter into, there abide, and thence departed. 5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet, for a Testimony against them. 6 And they departed, and went through the Towns preaching the Gospel, and healing every where.  
We heard before, Ch. 6.13. of our Saviour's choosing his Twelve Apostles, and their several Names; they were first chosen Disciples, to be with Christ, to learn of him, and be instructed by him, and to be Witnesses of what he said and did: Now after some time thus spent in preparing and fitting them for public Service, our Saviour sends them forth to preach the Gospel, and gives them a power to confirm their Doctrine by Miracles. Observe here (1.) The Person that sends the Apostles forth to preach the Gospel, it is Christ himself. Learn thence, that none ought to take upon them the Office of Preaching, or any other Ministerial Function in the Church, till thereunto called by Christ him-himself. The Apostles were called by Christ, and immediately sent forth by himself. The Ministers of the Gospel now are called mediately, and receive Authority from Christ, by the hand of the Governors of the Church. Observe (2.) The Power given to the Apostles by our Saviour to Work Miracles, for confirming that Doctrine which they preached, He gave them power over unclean Spirits, etc. Now this miraculous Power given to the Apostles was necessary, partly to procure Reverence to their Persons, being poor and unlearned Men; but principally to gain Credit and Authority to their Doctrine; for the Doctrine of Faith in the Messiah as now come, and exhibited in the Flesh, being a strange and new Doctrine to the Jews, the truth and certainty of it was to be extraordinarily ratified by Miracles, which are the Broad Seal of Heaven, to testify that such a Doctrine comes from God. Obs. (3.) The charge here given by Christ to his Apostles at the time of their sending forth, and this is Threefold. First, touching their preparation for their Journey, he forbids them to take much care, or to spend much time in furnishing themselves with Victuals, Money, or ; because they were to finish their Journey speedily, and to return again to Christ their Master. This command of our Saviour to his Apostles, not to encumber themselves when going forth to preach the Gospel, Teaches his Ministers their Duty, to free themselves as much as possibly they can, from Worldly encumbrances, which may hinder them in their ministerial Services, 2 Tim. 2.4. No man that warreth, entangleth himself with the affairs of this Life. Secondly, touching their Lodging in their Journey, Christ advises them not to change it, during their stay in one place: But into whatsoever house they entered, they should there continue, till they departed out of that place, that so they might avoid all show of lightness and inconstancy, and testify all gravity and stayedness in their behaviour; this being a special means to gain reverence to their Persons, and Authority to their Doctrine. Thirdly, Christ gives a special Charge to his Apostles concerning their Carriage towards such as should refuse to give entertainment to them and their Doctrine, they were to denounce the Judgements of God against such Contemners, by shaking off the dust of their feet for a Testimony against them; This Action was Emblematical, signifying that Almighty God would in like manner shake them off, as the vilest Dust, for wherever the Word is Preached, it is for a Testimony, either a Testimony for, or against a people; for if the dust of a Ministers feet whilst alive, and the ashes of his Grave when dead, do bear Witness against the Despisers of the Gospel, their Sermons much more.  
7 Now Herod the Tetrarch heard of all that was done by him, and he was perplexed, because that it was said of some that John was risen from the Dead. 8 And of some, that Elias had appeared, and of others, that one of the old Prophets was risen again. 9 And Herod said, John have I beheaded, but who is this of whom I hear such things? and he desired to see him.  
The History of the Holy Baptist's Beheading by Herod, is briefly here hinted at by St. Luke, but not largely set forth by him, as we find it by St. Matthew, ch. 14. and St. Mark, ch. 6. See the Notes there. That which St. Luke takes particular notice of, is, that great perplexity of mind, which Herod's guilty Conscience did occasion; he had murdered John, and now is afraid his Ghost haunted him: Herod was perplexed. Learn hence, That Gild is naturally troublesome and uneasy, it disturbs the peace and serenity of the mind, and fills the Soul with Storms and Thunder. Gild is always full of fear, every thing affrights the Guilty, a bad man is a terror to himself, and needs no farther Disquietment, than what his own Guilty Conscience doth occasion him.  
10 And the Apostles when they were returned, told him all they had done; and he took them, and went aside privately into a desert-place, belonging to a city called Bethsaida. 11 And the people when they knew it followed him, and he received them, and spoke unto them of the kingdom of God, and healed them that had need of healing.  
St. Luke here gives a short account of several material passages; as (1.) concerning the Apostles return to Christ after their first mission and sending forth; they acquaint their Master, how they had executed their Office, and discharged the Trust he had reposed in them. (2.) He withdraws privately into a desert place, from the multitude, that he might enjoy himself and his Disciples; but there the people find him out, and flock after him; and Christ whose Meat it was by day, and sleep by Night to do good, embraces the opportunity, bestowing upon their Soul's instruction, Reproof and Counsel, upon their Body's health and healing, teaching us by his example to mix Spiritual Alms with Bodily Relief, we must be in fee with the Body sometimes, that we may come at the Soul. Happy is that Christian whom God has made both able and willing to intermix Spiritual Alms with Corporal, and knows how to feed two at once, Soul and Body both. This is the Duty of all, but especially of Spiritual Persons, the Lord give us Wisdom and Grace to manage it to advantage.  
12 And when the day began to wear away, then came the Twelve, and said unto him, send the multitude away, that they may go into the Towns and Country round about, and lodge and get Victuals, for we are here in a desert-place. 13 But he said unto them, give ye them to eat; and they said, we have no more but five Loaves and two Fishes, except we should go, and buy meat for all this people. 14 For they were about five thousand men, and he said to his Disciples, make them sit down by fifties in a Company. 15 And they did so, and made them all sit down. 16 Then he took the five Loaves and the two fishes, and looking up to Heaven he blessed them, and broke, and gave to the Disciples to set before the Multitude. 17 And they did eat, and were all filled; and there was taken up of Fragments that remained to them, Twelve Baskets full.  
This Miracle of our Saviour's feeding five Thousand, with five Loaves and two Fishes, is Recorded by all the Evangelists, and in the History of it we have these Observable particulars, (1.) The seasonable expression of the Disciples pity towards the Multitude, who had long fasted, and wanted now the ordinary comforts and supports of Life; it well becomes the Ministers of Christ to have respect to the bodily wants, as well as to the Spiritual Necessities of their people. Observe (2.) The motion which the Disciples make to Christ on the Behalf of the multitude, Send them away, that they may go into the Towns and Country, and get Victuals: Here was a strong Charity, but a weak Faith; a strong Charity in desiring the People's Relief, but a weak Faith in supposing that they could not other way be relieved, but by sending them away; forgetting that Christ who had healed the multitude Miraculously, could also feed them miraculously whenever he pleased; all things being equally easy to an Almighty Power. Observe (3.) Our Saviour's strange Reply to the Disciples Request, They need not departed, give ye them to eat; need not departed? why? the People must either feed or famish, Victuals they must have, and a dry Desert will afford none, yet says Christ to his Disciples, Give ye them to eat. Alas! poor Disciples they had nothing for themselves to eat, how then should they give the Multitude to eat; when Christ requires of us what we of ourselves are unable to perform, it is to discover to us our own impotency and weakness, to provoke us to look up to him, and to depend by Faith on his Almighty Power. Obs. (4.) What a poor and slender Provision the Lord of the whole Earth has for himself and his Family, Five Barley-loaves, and two Fishes; teaching us, that these Bodies of ours must be fed, but not pampered: Our Belly must not be our Master, much less our God. The end of Food is to sustain Nature, we must not stifle her with a Gluttonous variety. And as the quality of the Victuals was plain, so the quantity of it was small, Five Loaves and two Fishes; well might the Disciples say, What are these among so many? The eye of Sense and Reason sees an utter impossibility of those effects which Faith can easily apprehend, and a Divine Power more easily produce. Observe. (5.) How Christ the great Master of the Feast doth marshal his Guests, He commands them all to sit down by fifties in a Company. None of them reply, sit down, but to what? Here are the mouths, but where's the meat? we may soon be set, but whence shall we be served? not a word like this, but they obey and expect. Lord! how easy 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 we have nothing in hand, then to depend upon an Invisible Bounty, is a Noble Act of Faith indeed. Observe (6.) The Actions performed by our Blessed Saviour, he Blessed, and Broke, and gave the Loaves to his Disciples, and they to the multitude. (1.) He Blessed them, teaching us, by his Example, never to use or receive the good Creatures of God, without Prayer and Praise; never 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 would he rather do it in the breaking? perhaps to teach us, that we may rather expect his Blessing in the Distribution of his Bounty, then in the Reservation of it. Scattering is the way to increasing, Liberality is the way to Riches. (3.) Christ gave the Loaves thus broken to the Disciples, that they might distribute to the Multitude; but why did Christ distribute by the Disciples hands? doubtless to gain respect to his Disciples from the People; and the same course doth our Lord take in spiritual Distributions: He that could feed the World by his own immediate hand, chooses rather by the hand of his Ministers to divide the Bread of Life amongst his People. Observe (7.) The certainty and greatness of the Miracle, They did all eat, and were filled; They did all eat, not a crumb or a bit, but to satiety and fullness, all that were hungry did eat, and all that did eat were satisfied; and yet Twelve Baskets of fragments remain; more is left then was at first set on. 'Tis hard to say which was the greatest Miracle, the miraculous eating, or miraculous Leaving. If we consider what they left, we may wonder that they eat any thing; if what they eat, that they left any thing. Observe Lastly, These Fragments, tho' of Barley-Loaves and Fish-bones, must not be lost, but at our Saviour's Command gathered up; the Great Housekeeper of the World will not allow the loss of his Orts. Lord! how tremendous will their Accounts be, who having large and plentiful Estates, do consume them upon their Lusts; How will they wish they had been born to poverty and Want, when they appear to make up their accounts before God.  
18 And it came to pass as he was alone, praying, his Disciples were with him, and he asked them, saying, whom say the people that I am. 19 They answering said, John the Baptist; but some say Elias, and others say, that one of the old Prophets is risen again. 20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. 21 And he straight charged them, and commanded them to tell no man that saying. 22 For the Son of man must suffer many things, and be rejected of the Elders, and chief Priests, and Scribes, and be slain, and be raised the third day.  
These Verses relate to us a private Conference which our Saviour had with his Disciples, touching their own and others Opinion concerning himself. Where Observe (1.) Our Saviour's inquiry, What the generality of the People thought and said of him, Whom do men say that I am? not as if Christ were ignorant, or did vaingloriously inquire after the Opinion of the Multitude. But his intention and design was to settle and more firmly establish his Disciples in the Belief of his being the True and Promised Messiah. The Disciples tell him, some took him to be John the Baptist, some Elias, some one of the Prophets. 'Tis no new thing it seems, to find Diversity of Judgements and Opinions, concerning Christ and the affairs of his Kingdom. Observe (2.) Peter as the Mouth of all the Apostles, and in their Names makes a full and open Confession of Christ, acknowledging him to be the True and Promised Messiah; Thou art the Christ of God. Learn thence, That the vail of Christ's Humane Nature, did not keep the Eye of his Disciples Faith from discerning him to be Truly and Really God. Thou art the Christ of God. Observe (3.) The Charge and special Injunction given by Christ, To tell no man of him; that is, not commonly to Publish, and openly to declare him to be the Son of God; because being in his State of Humiliation, the Glory of his Divinity was to be concealed till his Resurrection; He was then declared to be the Son of God with power, Rom. 1.4. Observe Lastly, The great Wisdom of our Saviour in acquainting his Disciples with the near approach of his Death and Sufferings; The Son of Man must suffer many things, etc. This our Saviour did (1.) To prevent that Scandal and Offence which otherwise they might have taken at his Sufferings. (2.) The better to fit and prepare them to bear that great Trial when it did come. (3.) To correct the Error which they had entertained concerning the Temporal Kingdom of the Messiah, and that he was to be a great and mighty Prince here upon Earth, for these Reasons did Christ frequently acquaint his Disciples with his Sufferings.  
23 And he said to them all, if any man will come after me, let him deny himself, and take up his cross, and follow me. 24 For whosoever will save his Life shall lose it; and whosoever will lose his Life for my sake, the same shall find it.  
Observe here (1.) How our Saviour recommends his Religion to every Persons Election and Choice, not compelling any one by force and Violence to embrace or entertain it: If any man will be my Disciple, that is, if any Man chooses and resolves to be a Christian. Observe (2.) Our Saviour's Terms propounded, namely, Self-denial, Gospel-suffering, and Gospel-service. (1.) Self-denial, Let him deny himself; by which we are not to understand either the denying of our Senses in matters of Faith, or the Renouncing of our Reason in matters of Religion; but a willingness to part with all our Earthly Comforts and Temporal Enjoyments for the sake of Christ, when called thereunto. (2.) Gospel-suffering, He must take up his Cross daily; an allusion to a Roman Custom, when a Malefactor was to be Crucified, he took his Cross up upon his Shoulder, and carried it to the place of Execution. Here Note, That not the making of the Cross, but patiented bearing of it, when God has made it, and laid it upon our Shoulder, is the Duty enjoined; Let him take up his Cross. (3.) Gospel-service, Let him follow me, says Christ, that is, obey my Commands, and imitate my Example, he must set my Life and Doctrine continually before him, and be daily Correcting and Reforming of his Life by that Rule and Pattern. Observe (3.) The Arguments urged by our Saviour to induce Men to a willingness to lay down their Lives for the sake of Christ and his Holy Religion; He that will save his Life shall lose it, and he that is willing to lose his Life for the sake of the Gospel, he shall find it; intimating to us, (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 cheerfully to lay down our Temporal Life, when the Glory of Christ, and the Honour of Religion requires it at our hands.  
25 For what is a man advantaged, if he gain the whole world, and lose himself.  
Here our Saviour goes on to show the Folly of those that for saving their Temporal Lives, will expose their Eternal Life, or the Life of their Souls to hazard and danger; yea sometimes by refusing to lay down our Temporal Life for Christ, we lose that also; which renders it the greatest folly in the World to refuse to part with any enjoyment, even Life itself, at the Call and Command of Christ.  
26 For whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own Glory, and in his Fathers, and of the Holy Angels.  
That is, whosoever shall deny and disown me, either in my Person, in my Doctrine, or my Members, for any fear or favour of Man, he shall with shame be disowned by me, and rejected of me, at the Great Day. There are two Passions which cause Men to disown Christ in the day of Temptation, namely, fear and shame. Many good Men have been overcome by the former, as St. Peter, and others; but we find not any good Man in Scripture guilty of the latter, namely, that denied Christ out of shame; this argues a rotten, unsound, and corrupt Heart: If any Man thinks it beneath his Honour and Quality to own the opposed Truths, and despised Members of Christ, Christ will think it beneath him to own such Persons at the Great Day. Learn hence, (1.) That such as are ashamed of Christ's Doctrine, or Members, are in God's Account ashamed of Christ himself. (2.) That such as either for fear dare not, or for shame will not, own the Doctrine and Members of Christ now, shall certainly find Christ ashamed to own and confess them at the Great Day.  
27 But I tell you of a truth, there be some standing here, which shall not taste of Death, till they see the Kingdom of God.  
There is a Threefold sense and interpretation of these Words given by Expositors; (1.) Some refer the Words to the Times of the Gospel after Christ's Resurrection and Ascension, when the Gospel was Propagated far and near, and the Kingdom of God came with Power. Learn thence, That where the Gospel is powerfully preached, and cheerfully obeyed, there Christ cometh most gloriously in his Kingdom. (2.) Others understand these Words of Christ's Coming and Exercising his Kingly Power in the Destruction of Jerusalem, which some of the Apostles then standing by Lived to see. (3.) Others (as most agreeable to the Context) understand the words with Reference to our Saviour's Transfiguration; as if he had said, Some of you, meaning Peter, James, and John, shall shortly see me upon Mount Tabor, and that in such splendour and Glory, as shall be a Praeludium, a shadow and Representation of that Glory which I shall appear in, when I shall come with Power to judge the World at the great Day. And whereas our Saviour saith not, there are some standing here which shall not die, but which shall not taste of Death, till they had seen this glorious sight; This implies two things, (1.) That after they had seen this Transfiguration, they must taste of Death as well as others; (2.) That they should but taste of it, and no more. From whence Learn, (1.) That the most Renowned Servants of Christ, for Faith, Holiness, and Service, must at length, in God's appointed time, taste and have experience of Death as well as others. (2.) That altho' they must taste, yet they shall but taste of Death, they shall not drink off the Dregs of that bitter cup, tho' they fall by the hand of Death, yet shall they not be hurt by it, but in the very fall be victorious over it.  
28 And it came to pass about eight days after these say, he took Peter, and John, and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his Raiment was white as Snow, and glistering. 30 And behold there talked with him two men, which were Moses and Elias. 31 Who appeared in Glory, and spoke of his Decease which he should accomplish at Jerusalem. 32 But Peter, and they that were with him, were heavy with sleep; and when they were awake, they saw his Glory, and the two men that stood with him. 33 And it came to pass as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, let us make three Tabernacles, one for thee, one for Moses, and one for Elias, not knowing what he said. 34 While he thus spoke, there came a cloud and over-shadowed them; and they feared as they entered into the cloud. 35 And there came a Voice out of the cloud, saying, This is my beloved Son, hear him. 36 And when the voice was past, Jesus was found alone; and and they kept it close, and told no man in those days, any of those things which they had seen.  
Here we have Recorded the History of our Holy Saviour's Transfiguration; when he laid, as it were, the Garments of our frail Humanity aside for a little Season; and put on the Robes of his Divine Glory, to Demonstrate and Testify the Truth of his Divinity; for this Divine Glory was an Evidence of his Divine Nature, and also an Emblem of that Glory which he and his Disciples, and all his Faithful Servants and Followers, shall enjoy together in Heaven. Observe then (1.) The design of our Saviour in this his Transfiguration, namely, to confirm his Disciples Faith in the Truth of his Divine Nature; he was therefore pleased to suffer the Rays of his Divinity to dart forth before their Eyes, so far as they were able to bear it; his Face shined with a pleasing Brightness, and his Raiment with such a Glorious Lustre, as did at once both delight and dazzle the Eyes of his Disciples. Observe (2.) The choice which our Saviour makes of the Witnesses of his Transfiguration, his three Disciples, Peter, James, and John; But why Disciples? why three Disciples? and why these three? (1.) Why Disciples? Because this Transfiguration was a Type of Heaven; Christ vouchsafes therefore the Earnest and First-fruits of that Glory only to Saints upon Earth, on whom he intended to bestow the full Crop in due time. (2.) Why three Disciples? Because three were sufficient to Witness the Truth of this Miracle; Judas was unworthy of this Favour, yet lest he should murmur or be discontented, others are left out as well as he. (3.) But why these three rather than others? probably, (1.) Because these three were more eminent for great Zeal and Love towards Christ; now the most eminent Manifestations of Glory are made to those that are most excelling in Grace. (2.) Because these three Disciples were to be Witnesses of Christ's Agony and Passion, to prepare them for which, they are here made Witnesses of his Transfiguration. This Glorious Vision upon Mount Tabor, fitted them to abide the Terror of Mount Calvary. Observe (3.) The Glorious Attendants upon our Saviour at his Transfiguration; they were Two, those Two, Two Men, those Two Men Moses and Elias. This being but a Glimpse of Heaven's Glory, and not a full Manifestation of it, only Two of the Glorified Saints attended it, and these two Attendants are not two Angels, but two Men; because Men were more nearly concerned then Angels in what was done, But why Moses and Elias, rather than any other Men? (1.) Because Moses was the giver of the Law, and Elias the chief of the Prophets; now both these attending upon Christ, did show the Consent of the Law and the Prophets with Christ, and their accomplishment and fulfilling in him. (2.) Because these two Men were the most Laborious Servants of Christ; both adventured their Lives in God's Cause, and therefore were highly honoured by him; for those that honour him he will honour. Observe (4.) The Carriage and Behaviour of the Disciples upon this great occasion, (1.) They supplicate Jesus, they do not pray to Moses or Elias, but to Christ, Master, it is good being here: Oh what a ravishing Comfort and Satisfaction is the Communion and Fellowship of the Saints; but the Presence of Christ amongst them, renders their Joys Transporting. (2.) They proffer their Service to farther the Continuance of what they did enjoy; Let us make three Tabernacles; Saints will stick at no cost or pains for the Enjoyment of Christ's Presence and his People's Company. Learn hence, That a Glimpse of Heaven's Glory, is sufficient to wrap a Soul into Ecstasy, and to make it out of Love with Worldly Company. (2.) That we are apt to desire more of Heaven upon Earth then God will allow us; we would have the Heavenly Glory come down to us, but are not willing by Death to go up to that. Obs. (5.) How a Cloud was put before the Disciples Eyes, when the Divine Glory was manifested to them; partly to allay the Lustre and Resplendency of that Glory, which they were swallowed up with; the Glory of Heaven is insupportable in this imperfect State, we cannot bear it unvailed; and partly did this Cloud come to hinder their looking and prying farther into this Glory: we must be content to behold God through a Cloud darkly here, e'er long we shall see him Face to Face. Observe (6.) The Testimony given out of the Cloud by God the Father, concerning Jesus Christ his Son; This is my beloved Son, hear him. Where Note (1.) The Dignity of his Person, he is my Son, for Nature Coessential, and for Time Coeternal with his Father. (2.) The endearedness of his Relation, He is my beloved Son, because of his Conformity to me, and Compliance with me; Likeness is the Cause of Love, and an Union and Harmony of Wills causes a mutual endearing of Affections. (3.) The Authority of his Doctrine, Hear ye him; Not Moses and Elias who were Servants, but Christ my Son, whom I have authorized and appointed to be the great Prophet and Teacher of my Church; therefore Adore him as my Son, believe in him as your Saviour, and hear him as your Lawgiver. The Obedient Ear honours Christ more, then either the gazing Eye, the adoring Knee, or the applauding Tongue.  
37 And it came to pass, that on the next day, when they were come down from the Hill much people met him. 38 And behold, a man of the company cried out, saying, Master, I beseech thee look upon my Son, for he is mine only child. 39 And lo, a Spirit taketh him, and he suddenly cryeth out, and it teareth him, that he foameth again, and bruising him, hardly departeth from him. 40 And I besought thy Disciples to cast him out, and they could not. 41 And Jesus answering said, oh faithless and perverse Generation, how long shall I be with you, and suffer you? Bring thy Son hither. 42 And as he was yet a coming, the Devil threw him down, and tore him, and Jesus rebuked the unclean Spirit, and healed the child, and delivered him to his Father.  
Observe here (1.) The Person brought to Christ for help and healing, one Bodily possessed by Satan, who Rent and Tore him, but rather to Torment than to Dispatch him: Oh how does Satan delight to do hurt to the Bodies, as well as the Souls of Mankind! Lord! abate his Power, since his Malice will not be abated. Observe (2.) The Person who represented his sad Condition to our Saviour; his Compassionate Father, who kneeled down, and cried out. Need will make a Person both humble and Eloquent; every one has a Tongue to speak for himself, happy he that keeps a Tongue for others. Observe (3.) The Physicians which this Distressed Person is brought unto, first to the Disciples, and then to Jesus: We never apply ourselves importunately to the God of power, till we despair of the Creatures help. But what hindered the Disciples that they could not cast this Evil Spirit out? why it was their unbelief; oh faithless Generation. Learn thence, That the great Obstacle and Obstruction of all Blessings both Spiritual and Temporal, coming to us, is our wretched Infidelity and Unbelief. Observe (4.) The Sovereign Power, and absolute Authority which Christ had when on Earth, over the Devil and his Angels; Jesus rebuked him, cast him out, and charged him to return no more into him. This was a Proof and Demonstration of the Godhead of our Saviour, that in his own Name, that is, by his own Power and Authority, he did and could cast the Devils out.  
43 And they were all amazed at the mighty power of God; But while they wondered every one at all things which Jesus did, he saith unto his Disciples. 44 Let these say sink down into your ears; for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not; and they feared to ask him of that saying.  
Observable it is, how frequently our Saviour forewarned his Disciples of his approaching Sufferings, and as the time of his Sufferings drew nearer, he did more frequently warn them of his Death. But all was little enough to arm them against the Scandal of the Cross; and to Reconcile them to the thoughts of his Suffering Condition; how an ordinary Prophet should be Delivered into the hands of Men, they could easily understand, but how the Messiah should be so treated they could not apprehend; for the Disciples had taken up the Common Opinion, That the Messiah was to be a Temporal Prince, and should Conquer and Reign here upon Earth, and how to Reconcile this with being killed, they could no ways apprehend; and they were afraid to be too particular in their Inquiries about it. Now from Christ's so frequent warning his Disciples of his approaching Sufferings we may gather, That we can never hear, either too often or too much, of the Doctrine of the Cross, nor be too frequently instructed in our Duty to prepare for a Suffering State; as Christ went from his Cross to the Crown, from a State of Abasement to a State of Exaltation, so must all his Disciples and Followers likewise.  
46 Then there arose a Reasoning among them, which of them should be the greatest. 47 And Jesus perceiving the thoughts of their Heart, took a child and set him by him. 48 And said unto them, whosoever shall receive this child in my name, receiveth me, and whosoever shall receive me, receiveth him that sent me; for he that is least among you all, the same shall be great.  
It may justly seem a wonder, that when our Blessed Saviour Discoursed so frequently with his Disciples about his Sufferings, that they should at the same time be disputing amongst themselves about precedency and preeminency, which of them should be the greatest, the first in place, and the highest in Dignity and Honour: But from this Instance we may Learn, That the Holiest and Best of Men are too prone to Ambition, ready to catch at the Bait of Honour, to affect a Precedency before, and Superiority over others; Here the Apostles themselves were touched with the Itch of Ambition; to cure this, our Saviour sets before them a little Child, as the proper Emblem of Humility; showing that they ought to be as free from Pride and Ambition as a young Child, which affects nothing of Precedency. Such as are of highest Eminency in the Church ought to be singularly adorned with the Grace of Humility, looking upon themselves as lying under the greatest Obligations to be most Eminently useful and serviceable for the Churches good.  
49 And John answered, and said, Master, we saw one casting out Devils in thy name, and we forbade him, because he followeth not with us. 50 And Jesus said unto him, forbidden him not, for he that is not against us, is for us.  
Observe here (1. St. John's Relation of a matter of Fact to our Saviour, namely, his Forbidding one to cast out Devils in Christ's Name, that did not follow Christ as they did; for tho' only the Disciples which followed Christ had a Commission to work Miracles; yet were there others, no Enemies to Christ, who in imitation of the Disciples, did attempt to do the like; and God was pleased for the Honour of his Son, in whose Name they cast out Devils, to give them sometimes Success. Observe (2.) The Action of the Disciples towards this Person, we forbade him, because he followed not with us; where is Observable their Rashness in Forbidding him of their own Heads, before they had consulted Christ about it, and their Envy and Emulation, in that they were grieved and discontented that good was done, because they did not do it; it is as hard a matter to look upon the Gifts of others without Envy, as it is to look upon our own without Pride. Observe (3.) Our Saviour's Reply, forbidden him not: Because Our Saviour knew that this Action of casting out Devils in his Name, would some ways Redound to his Glory, altho' he undertook the matter without Direction from Christ: We ought not to censure and condemn those which do that which is good in itself, tho' they fail in the manner of their doing of it.  
51 And it came to pass when the time was come, that he should be received up, he steadfastly set his Face to go to Jerusalem.  
The time now drew on, wherein our Saviour was to be Received up into Heaven; and accordingly he sets his Face to go to Jerusalem, that he might there Suffer, and from thence Ascend. Now here we have Observable (1.) That although ' Jerusalem was the Nest of his Enemies, the Stage upon which his Bloody Sufferings were to be Acted, the fatal place of his Death, yet nothing terrified with Danger, he sets his Face for Jerusalem, that is, come what will, he will go with an invincible Courage and Resolution. Learn thence, That altho' Christ had a perfect and exact Knowledge of all the Bitter Sufferings he was to undergo for, and on behalf of his Members, yet did it not in the least dishearten him in, or discourage him from, that Great and Glorious Undertaking. Observe (2.) That tho' Christ was first to Suffer, before he did Ascend, and to be lifted up upon the Cross, before received up into Heaven, yet is there no mention of his Death here, but of his Ascension only; as if all thoughts of Death were swallowed up in his Victory over Death; teaching us by his Example, to overlook our Suffering and Death, as not worthy to be named or mentioned with that Glory which we are received into, after Death. The Evangelist doth not say the time was come when he should Suffer, but when he should be Received up.  
52 And sent Messengers before his Face, and they went, and entered into a Village of the Samaritans, to make ready for him. 53 And they did not receive him, because his Face was as though he would go to Jerusalem.  
Our Saviour was now going from Galilee to Jerusalem, and being to pass through a Village of Samaria, he sent Messengers before him to prepare Entertainment for him. The Son of God, who was Heir of all things, sends to, and sues for a Lodging in a Samaritan Cottage. Oh Blessed Saviour, how can we be abased enough for thee, who thus neglected thyself for us: It was thy pleasure to appear, not in the Figure of a Prince, but in the Form of a Servant, yet the people in the Samaritan Village would not receive him: Strange! to hear the Son of God Sue for a Lodging and be denied; but the Reason was, the difference of Religion which was between the Jews and the Samaritans: the Jews Worshipped at the Temple in Jerusalem, the Samaritans at a Temple of their own, built upon Mount Gerizim. Upon the Building of this new Temple, there arose so great a Feud between the Jews and the Samaritans, and in process of time, such an implacable Hatred, that they would not show common Civility to one another. A Samaritan's Bread to a Jew was no better than Swine's Flesh; they would rather thirst then drink a Draught of Samaritan-Water. Hence we Learn, That no Enmity is so desperate as that which arises from matters of Religion.  
54 And when his Disciples James and John saw this, they said, Lord, Wilt thou that we command Fire to come down from Heaven, and consume them, as Elias did?  
Here Observe, (1.) The Crime which these Men were guilty of; no affront must be accounted little, no indignity light, that is offered to the Son of God. But these Samaritans did not Revile Christ, nor any of his Retinue, that we read of; they did not violently assault him, they did not follow him with Stones in their Hands, or Blasphemies in their Mouths, but the wrong and injury was only Negative, They received him not: They denied him a Night's Lodging, and this not out of any dislike of his Person, but from an antipathy against his Nation. Observe (2.) The Carriage of the Disciples upon this occasion; it was thus far commendable, that from the endeared Love which they bore to their Master, they did highly resent the churlish Denial of an act of Kindness towards him. A gracious Heart is Holily impatient at the sight of any indignity offered to Christ: But their fault was, That they were too far Transported with Passion and Revenge, even to desire the Death and Destruction of the uncivil Samaritans; Wilt thou that we command Fire to come down from Heaven and consume them? They do not say, Master, will it please thee, who art Lord of the Creatures, to command Fire to come down? Nor did they say, if it be thy pleasure, command us to call down Fire; but wilt thou that we command Fire? this savours too much of Pride, Cruelty and Revenge, so dangerous is a misguided Zeal.  
55 But he turned and rebuked them, saying, ye know not what manner of Spirit ye are of. 56 For the Son of man is not come to destroy men's Lives, but to save them.  
Here we have our Saviour's Censure of the rash and hot Motion of his Disciples, which proceeded, (1.) from ignorance of themselves, Ye know not what Spirits ye are of; ye are not now under the rough and sour Dispensation of the Law, but under the calm and gentle Institution of the Gospel, which designs universal Love, Peace, and good Will to all Mankind. Hence Learn first, That a cruel and revengeful Spirit is directly contrary to the Design and Temper of Christianity. Secondly, That no difference in Religion, no pretence of Zeal for God can warrant and justify such a Spirit and Temper. Again, This rashness in the Disciples proceeded from their ignorance of Christ their Lord and Master, as well as of themselves; The Son of man did not come to destroy men's lives, but to save them; that is, the proper intent and design of my Coming, was to save and not destroy; tho' the accidental event of it may be otherwise, through the malice and perverseness of men. Learn, That it was the Design of Christ, and his Holy Religion, to discountenance all fierceness, rage and cruelty in Men, one towards another; and to inspire them universally with a Spirit of Love and Unity. Christ is so far from allowing us to persecute them that hate us, that he forbids us to hate them that persecute us.  
57 And it came to pass, that as they went in the way, a certain man said to him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and Birds of the air have nests, but the son of man hath not where to lay his head.  
Observe here (1.) A Person resolving to follow Christ, a good Resolution if made deliberately and wisely, not for sinister Ends, or secular Advantages, which it is to be feared was the Case here, by our Saviour's Answer, For, says he, Foxes have holes, and the Birds of the Air Nests, but the Son of Man has not where to lay his head; as if Christ had said, My Condition in the World is very poor, I have no house of Residence that I call my own; the Birds of the Air have their fixed Nests, and the Beasts of the Earth have their Dens and Holes, but I have no fixed Habitation; therefore if you think to follow me, for the sake of Worldly Advantage, you will find yourself greatly disappointed. Learn hence, That such Men will find themselves miserably mistaken, and greatly disappointed, who expect to gain any thing by following of Christ, but their Soul's Salvation.  
59 And he said to another, follow me, but he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead; but go thou and preach the Kingdom of God.  
We are not to suppose by this Prohibition, that Christ disallows or disapproves of any civil office from one Person to another, much less of a Child to a Parent, either Living or Dying; but he lets us know, (1.) That no Office of Love and Service to Man, must be preferred before our Duty to God, to whom we own our first and chief Obedience. (2.) That lawful and decent Offices become sinful, when they hinder greater Duties. (3.) That such as are called by Christ to preach the Gospel, must mind that alone, and leave inferior Duties to inferior Persons; as if Christ had said, others will serve well enough to bury the Dead, but thou that art called to Minister unto God, must do that unto which thou art called; under the Law, the Priests might not come near a dead Corpse, nor meddle with the Interment of their own Parents, unto which our Saviour here probably alludes.  
61 And another also said, Lord, I will follow thee, but let me first go bid them farewell which are at home at my house. 62 And Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the Kingdom of God.  
Here we have another Person that promised to follow Christ, but desireth leave first to settle the affairs of his Family, and to take leave of his Friends; our Saviour tells him, if he would be one of his Ministers, he must be like a Ploughman, who looks forward and not backward, otherwise he will never make his Furrows right; they will either be too deep, or too narrow, he must mind his Plough and nothing else. Thus must they that are called to the Work of the Ministry, mind it wholly, attend to that alone, their whole time, their whole strength, must be devoted to it: The things of the World are things behind them, they must not look back upon them; nothing can justify a Minister concerning himself with the encumbrances of Worldly Business, but only perfect Necessity, for the Support of himself and his Family.   

CHAP. X.  
1 AFter these things the Lord appointed other seventy also, and sent them, Two and Two before his face into every city and place, whither he himself would come.  
The Captain General of our Salvation, Christ Jesus, having called, commissioned, and sent forth his Twelve Apostles, as great Commanders, to subdue his Native Kingdom of Israel to himself, at the sixth Chapter of this Gospel. In this Chapter he sendeth after them a Band of Seventy Auxiliary Forces to Aid and Assist them; After these things the Lord appointed other Seventy Disciples, and sent them two by two before his Face. Where Note, (1.) The Person Commissioning and Sending them forth, Christ himself: Thence Learn, That none ought to take upon them the Office of Preaching, or other Ministerial Function in the Church, till thereunto called by Christ himself. The Twelve Apostles, and Seventy Disciples, had an immediate Mission from Christ himself: All his Ministers now are called mediately, and receive their Authority from Christ, by the hands of the Governors of his Church. Note (2.) The manner of their sending two by two in a company, partly to make their Message of more Authority, partly to testify their mutual consent in the Doctrine they taught; and partly to comfort and encourage, to help and strengthen, to assist and support each other: In imitation of this Example, the Jesuits send forth their Emissaries by pairs, Jesuitae semper sunt Bini, etc. Learn hence, That the Ministers of the Gospel do stand in great need of the mutual help and comfort of the united assistance and encouragement of each other, in the weighty Duties of their Calling and Function. Our Saviour in the next Verse compares his Ministers to Harvest Labourers, who are to help and assist one another, the strong endeavouring to strengthen the hands of the weak. But Lord! What Tears are sufficient to bewail the want of Love and Unity, yea the prevalency of that Envy and malignity which is found too often amongst the Ministers of the Gospel? so that instead of going forth two by two, happy is he that is alone in a place: Well might Melanchton bless God when he lay a dying, that he was going to a place where he should be freed from the implacable hatred of Divines; this is, and aught to be for a Lamentation.  
2 Therefore said he unto them, the Harvest truly is great, but the Labourers are few, pray ye therefore the Lord of the Harvest, that he would send forth Labourers into his Harvest.  
Note here, (1.) That God's Church is an Harvest Field; (2.) That the Ministers of God are Labourers in his Harvest, under God the Lord of the Harvest. (3.) That to God alone doth it belong to send forth Labourers into his Harvest, and none must thrust themselves in, till God sends them forth, Pray ye the Lord of the Harvest that he send forth Labourers. (4.) That the number of Faithful Labourers, is comparatively small and few: the Scribes and Pharisees in the Jewish Harvest-field, are many; yet says Christ, The Labourers are few. (5.) That it is the Church's Duty to pray, and that earnestly and incessantly to God the Lord of the Harvest, to increase the number of Faithful Labourers, and to send forth more Labourers into his Harvest.  
3 Go your ways, Behold, I send ye forth, as Lambs amongst Wolves. 4 Carry neither Purse, nor Scrip, nor Shoes, nor Salute any man by the way.  
Our Saviour (1.) Arms his Disciples against the difficulties, dangers, and discouragements which they might meet with in the Course of their Ministry, by telling them, that he sent them forth as Lambs among Wolves; thereby intimating, that the Enemies of the Gospel have as great an Inclination from their malicious Nature, to devour and destroy the Ministers of Christ, as Wolves have from their natural temper, to devour Lambs; Behold I send you forth as Lambs among Wolves. (2.) Our Saviour directs them in this their first Expedition to preach the Gospel, to commit themselves to the gracious care and good providence of God, both for Provision and Protection; carry neither purse, nor scrip, nor staff, says St. Matthew; as if he had said, Trust God with the care of your Lives, rely upon his Providence both for Protection and Provision; yet must we take notice, that this was only a temporary command, given to the Disciples for this particular Journey, which they were quickly to Dispatch; for in the General, Christ allows his Ministers, as well as others, to exercise a prudent and provident care for themselves and their Families. And as it is the Ministers Duty to trust God in the use of prudential Means for their Maintenance, so it is the People's Duty to take care for their Ministers comfortable Subsistence. The Workman is worthy of his meat, says our Saviour; that is, of all necessary Supplies; he is worthy of a comfortable Subsistence, and where it may be had, of an honourable maintenance.  
5 And into whatsoever house ye enter, first say, peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it, if not, it shall turn to you again.  
Here our Blessed Saviour directs his Disciples how to manage themselves in the executing of their Office, Into whatsoever house ye enter, first say, peace be to this house, they must wish peace to the Sons of peace, yea to the Enemies of peace also; and as their peace shall rest upon the one, so shall it return from the other; Peace be to this house, is a fit Salutation for them to use, who were the Disciples and Ambassadors of the Prince of Peace; and very agreeable to the Gospel they were to Preach, which was a Gospel of Peace; and it was a Prayer as well as a Salutation; the Disciples were to speak it, not from the Lip only, but from the Heart also. Peace is the Music which both Angels and Men are delighted with, and the Christian Religion is the greatest Promoter and Preserver of it; That commands us to pray for peace, to follow after peace, to part with our Coat and Cloak; that is, with our civil Rights, for peace, and if it be possible, to live peaceably with all men. Observe (2.) As the injunction given by our Saviour to his Disciples, to deliver a message of Peace; first say, Peace be to this house; so the prediction of what should befall them in the Delivery of this their Message: their Salutation, tho' it be Peace, yet will not find a welcome and entertainment with all Persons, but only with the Sons of Peace, If the Sons of peace be there, your peace shall rest upon it. Observe (3.) An Encouragement not to be afraid of delivering their Message, tho' it wanted Success; If your peace rest not, it shall return to you again. Learn, (1.) That as there was at the first preaching of the Gospel, so there is, and always will be, some that are Sons of Peace, and others that are Enemies unto Peace. (2.) That this Peace will rest on none, but those that are fit to receive it. (3.) That tho' it doth not rest, yet it shall not be lost, but return again to those that publish it. Ministers can but say, Peace be to this House, they cannot make it rest there; we can offer Terms of Peace to a lost World, but cannot compel men to accept them, and if they finally refuse them, We shall be a sweet Savour unto God, as well in them that perish, as in them that are saved.  
7 And in the same house remain, eating and drinking such things as they give, for the Labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you. 9 And heal the sick that are therein, and say unto them, the Kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say. 11 Even the very dust of your city which cleaveth on us, we do wipe off against you; notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, it shall be more tolerable in that day, for Sodom, than for that city.  
Here our Saviour gives his Disciples sundry directions, how to manage themselves in this Expedition for Preaching the Gospel; he enjoins them (1.) To observe the Rules of Decency, in going from place to place, having entered an house to continue there, not changing their Lodging and going from house to house, thereby avoiding all show of Lightness and Inconstancy, and testifying all gravity and stayedness in their Behaviour; this being a special means to win Authority to their Persons and Ministry. (2.) He gives them a power to work Miracles, for the confirming of the Doctrine which they Preached; Heal the Sick that are therein. This was necessary, partly to procure Reverence to their Persons, being poor and unlearned Men, and partly to gain credit and Authority to their Doctrine; for the Doctrine of Faith in the Messiah, as now come and exhibited in the Flesh, being a strange and new Doctrine to the Jews, the Truth and Certainty of it was to be extraordinarily ratified and confirmed, by working Miracles; one sort of which was healing of Diseases in an extraordinary manner. Obs. (3.) How Christ encourages his Disciples against the want of Success; he bids them denounce the Judgements of God against such contemners of their Doctrine, by shaking off the dust of their feet, which Action was Emblematical, and signified that God, in like manner would shake off them, and esteem them no better than the vilest Dust. Learn hence, That those which despise the Message that the Ministers of the Gospel bring, shall hereafter find, the Dust of their Feet, and the Ashes of their Graves to give a judicial Testimony against them, in the Day of Christ: Where ever the Word is Preached, it is for a Testimony, either a Testimony for, or against a People. For if the Dust of a Minister's Feet, bear Witness against a People, their Sermons much more. Observe Lastly, The dreadful Judgement denounced by our Saviour against the Contemners of his Disciples Doctrine; Verily it shall be more tolerable for Sodom and Gomorrah in the Day of Judgement, then for that City. Where Note (1.) That there shall be a Day of Judgement, (2.) That in the day of Judgement some Sinners shall far worse than others. (3.) That of all Sinners, the Condition of such shall be saddest at the day of Judgement, who living under the Gospel, die after all in their impenitency and infidelity; It shall be more tolerable for Sodom and Gomorrah, then for that City.  
13 Woe unto thee Corazin, woe unto thee Bethsaida; for if the mighty works had been done in Tyre and Sidon, which were done in you, they had a great while ago repent, sitting in Sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the day of Judgement, then for you. 15 And thou Capernaum which art exalted to Heaven, shalt be brought down to Hell.  
These Cities in Galilee, Corazin, Bethsaida, and Capernaum, having been the places where Christ preached and wrought his Miracles, they have a Woe denounced here against them, for their contempt of Christ, and the offers of his Grace, Woe unto thee Corazin, etc. The higher a People rise under the Means, the lower they fall, if they miscarry. They that have been nearest to Conversion, being not Converted, shall have the greatest Condemnation, when they are judged: Capernaum's Sentence will exceed Sodoms for Severity, because she exceeded Sodom in the enjoyment of Means and Mercy. Observe here, (1.) capernaum's Privilege enjoined, She was lifted up to heaven, that is, enjoyed Privileges above all other Places, namely, the Presence, Preaching, and Miracles of our Saviour. Observe (2.) capernaum's doom denounced, Thou shalt be thrust down to Hell; that is, thy condition shall be sadder, than those that never heard of a Saviour, even Tyre and Sidon, Sodom and Gomorrah; those rude and barbarous Nations, out of the Pale of the Church, shall be in an easier state and condition, than those that have enjoyed Gospel-Ordinances and Church-Priviledges, but not improved them. Learn hence, (1.) That Gospel-Ordinances enjoyed, are a mighty Honour and Advancement to the poorest Persons and obscurest Places; Thou Capernaum art exalted to Heaven. (2.) That Gospel-Ordinances, and Church-Priviledges enjoyed, but not improved, provoke Almighty God to inflict the soarest of Judgements upon a People; Thou that art exalted to Heaven, shalt be thrust down to Hell.  
16 He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.  
Here our Saviour encourages his Ministers to Faithfulness in their Office, by assuring them that he should reckon and esteem all the kindness shown to them, as done unto himself; He that receiveth you, receiveth me; he that despiseth you, despiseth me. Where Note, That all the Offices of Love, and Respect, of Kindness and Charity, which we show to the Ministers or Members of Christ, for his sake, Christ reckons it as done unto himself.  
17 And the seventy returned again with joy, saying, Lord, even the Devils are Subject unto us, through thy Name. 18 And he said unto them, I beheld Satan as Lightning fall from Heaven.  
Obs. here, (1.) The Seventy Disciples return to give Christ an account of the Success of their Expedition; they return as Victors with joy and triumph, showing Christ the Trophies of their Conquest; Lord, the Devils are subject unto us, through thy Name; the Weapons of their warfare were not carnal, but Spiritual and Mighty, through Christ; the Powers of Darkness cannot stand, but must fall before the power of Christ; the Devils are no match for Christ, no nor for the meanest of the Ministers of Christ, who go forth in his Name, armed with his Authority and Power. Observe (2.) our Saviour's Reply to the Seventy Disciples upon this occasion, I beheld Satan as Lightning fall from Heaven; a Twofold Interpretation is given of which words, (1.) Some look upon them as a Secret Rebuke given by our Saviour to the Seventy, for that excess of joy, and mixture of vainglory which was found with them, upon the account of those extraordinary Gifts and Abilities of casting out Devils, and healing Diseases which were conferred upon them; I beheld Satan, says Christ, falling like Lightning from Heaven; as if Christ had said, Take heed of being puffed up with Pride, upon the account of those Endowments which I have bestowed upon you; Remember Lucifer, the Prince of Pride, how he fell from Heaven by his Arrogancy, and Labour you to ascend thither by Humility: The words in this sense, afford this Instruction, That those whom Christ has bestowed the greatest measure of Spiritual Graces, Ministerial Gifts, and Temporal Blessings upon, ought, to be very watchful against that hateful Sin of Pride, which has ruined and destroyed so many Thousands of Angels and Men. (2.) Some understand this Fall of Satan, not Literally, but Figuratively and Mystically, of his Ruin by the Power and Preaching of the Gospel; as if Christ had said, I know that this is no vain boast of yours, no vaunt nor brag of your Valour, that Devils are conquered by your Courage, for when I first sent you forth to preach the Gospel, and armed you with Divine Power, I easily foresaw that the Devil's Kingdom would shake about his Ears, and that his Power would be ruined by the Power of the Gospel, and that wherever you Preached, Satan's Strength and Power should vanish like a Flash of Lightning suddenly, and irrevocably. Learn hence, That the powerful and efficacious Preaching of the Gospel, is the special means ordained and appointed by Christ for the Ruin and Subversion of Satan's Kingdom in the World; as the Gospel is the power of God unto Salvation, to them that believe and obey it, so it is the Power of God unto Destruction, to Satan, and all that fight under his Banner against it.  
19 Behold, I give you power to tread on Serpents and Scorpions, and over all the power of the Enemy, and nothing shall by any means hurt you.  
Our Lord finding that his Seventy Ambassadors had managed their former Commission so well, he here enlargeth it, adding thereunto a promise of Divine Protection, Behold, I give you power to tread on Serpents, and nothing shall hurt you; as if Christ had said, Go forth again in this Armour of Power, with which I have girt you, and I warrant you Sword-free and Shot-free, nothing shall by any means hurt you, neither Strength nor Stratagem shall overcome you; neither the Power, the Presence, nor Protection of God shall be wanting to any of Christ's Ministers or Members, who go forth in his Strength against the Spiritual Enemies of their Salvation; As we have a Promise of Power in this Text, to enable us to resist the Devil, so we have a Promise of Success elsewhere upon our Resisting of him; Resist the Devil, and he will flee from you, St. James 4.7.  
20 Notwithstanding in this rejoice not, that the Spirits are Subject unto you; but rather rejoice, because your Names are written in Heaven.  
In these words of our Saviour, there is something Corrective, and something Directive; the corrective part lies in the first words, wherein Christ checks the suspected excesses of their joy, for Victories gained over Evil Spirits; in this Rejoice not; that is, l●t not your Hearts too much overflow with joy upon this occasion; the Negation is not absolute, but comparative only; Christ doth not forbid, but only qualify and moderate their joy: That the Spirits are subject to you; that is, the Devils. Where Note, (1.) That tho' the Evil Angels by their Fall have lost their happy Condition, yet not their original Constitution; their Honour, but not their Nature, they are Spirits still. (2.) The Subjection of those Evil Spirits to the Power of Christ is not a free and professed, but an involuntary and imposed Subjection; like that of a slave to his Lord, whether he will or no. Learn hence, (1.) That Evil Spirits are Subject to the Power of Christ, not only to his personal, but to his Ministerial Power. (2.) That it is matter of great joy to see Evil Spirits brought into Subjection by the Power of Christ; to see the Evil Spirit of Pride and Contention, of Envy and Malice, of Error and Falsehood, of Jealousy and Self-love, of Animosity and Division, not only chained but changed; to see not only an unwilling Subjection, but a Subjection of the Will given to Christ, is matter of great Joy, and unspeakable Rejoicing: The Directive part of our Saviour's Words, lies in the latter part of the Verse; But rather rejoice that your Names are written in Heaven; There are no literal Records in the Court of Heaven, no Pen or Ink, Paper or Parchment; but to be written in Heaven, is to have a Title to Eternal Life, and to be made meet for the Inheritance of the Saints in Light. Learn, (1.) That God has in Heaven a Book of Life; a Book written with the Golden Rays and Beams of his own Eternal Love. Observe (2.) That there are Names written in this Book, (3.) That Persons may know that their Names are written in that Book, otherwise they could not rejoice; for no Man can rejoice in an unknown good. (4.) That it is greater matter of Joy and Rejoicing, to know that our Names are written in Heaven, then to have a Power to cast out Devils here on Earth. A Man may have Power to cast forth Devils out of others, and yet at the same time, the Devil may have Power in and over himself; Therefore in this rejoice not, that the Devils are subject unto you; But rather rejoice, that your Names are written in Heaven: If you say, With what spectacles shall we read that at such a Distance? Who will ascend up into Heaven, to see whether his Name be written there? Or who can send a Messenger thither to search the Records? I Answer, Turn thine Eyes inward; if the Name of God be written in thy Heart, thy Name is certainly written in Heaven; if you in your daily Actions writ out a Copy of God's Book, (the Blessed Bible) here below; assure yourselves, the hand of God has written your Names in his Book above; that is, you shall certainly be saved.  
21 In that Hour Jesus rejoiced in Spirit and said, I thank thee, O Father, Lord of Heaven and Earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto Babes, even so father, for so it seemed good in thy sight. 22 All things are delivered to me of my father, and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him.  
Here we find our Saviour glorifying his Father, and magnifying himself: (1.) He glorifies his Father for the wise and free Dispensation of his Gospel-Grace to the meanest and most ignorant Persons, whilst the Great and Learned Men of the World undervalved and despised it; I thank thee, Father, that thou hast revealed these things to Babes. Learn hence, (1.) That till God reveals himself, his Nature and Will, no Man can know either what he is, or what he requires, Th●u hast revealed. (2.) That the wise and knowing Men of the World have in all Ages despised the Mysteries of the Gospel, and have therefore been judicially blinded by God; Thou hast hid these things from the wise and prudent: When Men shut their Eyes against the clearest Light, and say, they will not see, God closes their Eyes, and says they shall not see. (3.) That the most ignorant, if humble, and desirous of spiritual Illumination, are in the readiest disposition to receive and embrace the Gospel Revelation; Thou hast revealed them unto Babes. (4.) That this is not more pleasing to Christ then it is the pleasure of his Father, even so Father, for so it seemed good in thy sight. Observe (2.) our Saviour magnifies himself, (1.) His Authority and Commission; All things are delivered unto me; that is, all Power is committed to me as Mediator from God the Father. (2.) His Office, to reveal his Father's Will to a lost World; No man knoweth the Father but the Son, or the Son but the Father; That is, no Man knoweth their Essence and Nature, their Will and Pleasure, their Counsel and Consent, their mutual Compact and Agreement betwixt themselves for saving a lost World, but only themselves, and those to whom they reveal it. Learn thence, That all saving Knowledge of God is in, by, and through Christ, he as the great Prophet of his Church, reveals unto us the Mind and Will of God for our Salvation; None knoweth, but he to whom the Son revealeth.  
23 And he turned him to his Disciples, and said privately, Blessed are the eyes which see the things that ye see. 24 For I tell you, that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.  
From the very first giving out of the Promise of Christ to Adam after the Fall, Gen. 3.15. There was in all good Men a longing Desire and Expectation to see that Person, who should be so great a Blessing to Mankind; Prophets and Kings desired to see the promised Messiah. Now says our Saviour to his Disciples; Blessed are you, for you have seen with the Eyes of your Body, what others only see with the Eyes of their Mind; with your Bodily Eye you have seen the Promised Messiah coming in the Flesh, and also the Miracles to confirm you that I am He, have been wrought before your Eyes, therefore Blessed are the eyes of your Body, which have beheld me corporally, and blessed also are the eyes of your Mind, which have beheld me Spiritually. A sight of Christ by a Believing eye, much more by a glorified eye, is a blessed Sight. Blessed are those eyes which see Christ in his Dispensations of Grace here, they shall certainly see him in his manifestations of Glory hereafter.  
25 And behold a certain Lawyer stood up, and tempted him, saying, Master, What shall I do to inherit eternal Life? 26 He said unto him, What is written in the Law? How readest thou? 27 And he answering said, Thou shalt Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right, this do and thou shalt live.  
Here we have a Lawyer, that is, an Interpreter and Expounder of the Law of Moses, tempting our Saviour; that is, making trial of him; whether he would deliver any Doctrine contrary to the Law of Moses; he propounds therefore a question; What he should do to inherit eternal Life? Where Note (1.) He Believed the certainty of a future State, (2.) he professes his desire of an Eternal Happiness in that State, (3.) He declares his Readiness to do something, in order to the obtaining of that Happiness. Hence Learn, That all Religion, both Natural and Revealed, teaches Men that good Works are necessary to Salvation; or that something must be done by them, who desire to enter into Life; What shall I do to inherit eternal Life? It is not talking well, and professing well, but doing well, that entitles us to Heaven and Eternal Salvation, and this the very Light of Nature teaches. Observe (2.) Our Saviour's Answer, What is written in the Law? how readest thou? intimating to us, that the Word and Law of God, is the Rule and measure of our Duty; our Guide to direct us in the way to Eternal Life: The Man Replies, That the Law of God requires, That we love God with all our heart, soul, and strength; and our Neighbour as ourselves. Where Note, (1.) That the fervour of all our Affections, and particularly the Supremacy of our Love is Required by God as his Right and Due. Love must pass through and possess all the Powers and Faculties of our Souls. The Mind must meditate upon God, the Will must choose and embrace him, the affections must take complacency and delight in him; the measure of Loving God, is to Love him without Measure. Note, (2.) that the best Evidence of our sincere Love to God, is the unfeigned Love of our Neighbour; Love to Man, is both a Fruit and Testimony of our Love to God. For he that Loveth not his Brother whom he hath seen, how can he Love God whom he hath not seen. Note, (3.) That as it is every Man's Duty to Love himself, so is he to Love his Neighbour as himself; not as he does Love himself, but as he ought to Love himself, not with the same measure and degree of Love, but in the same manner and kind of Love that we Love ourselves. Do we Love ourselves freely and readily, sincerely and unfeignedly, tenderly and compassionately, constantly and perseveringly? so should we Love our Neighbour also: Tho' we are not required to Love our Neighbour, as much as we Love ourselves, yet are we commanded, to Love him like as we Love ourselves. Observe Lastly, Our Lord's Reply, Thou hast an●●●● right, This do, and thou shalt live. Where Note, That Christ intimates to him, that the Law considered in itself could give Life; but then a Person must keep it perfectly and exactly, without the least Deficiency, which is impossible to Man in his Fallen State; for the Law is not weak to us, but we are weak to that, Rom. 8.3. the Law becomes weak through the weakness of our Flesh: Such as seek Salvation by the Works of the Law, must keep the Law perfectly and exactly; which being impossible in our fallen estate, Christ has obtained of his Father, that for his sake, our sincere, tho' imperfect Obedience shall find Acceptance with God, and be available to our Salvation.  
29 But he willing to justify himself, said unto Jesus, And who is my Neighbour? 30 And Jesus answering, said, a certain man went down from Jerusalem to Jericho, and fell among Thiefs, which stripped him of his Raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain Priest that way, and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was, and when he saw him, he had compassion on him. 34 And went to him, and bound up his Wounds, pouring in Oil and Wine, and set him on his own Beast, and brought him to an Inn, and took care of him. 35 And on the morrow, when he departed, he took out two pence, and gave them to the Host; and said unto him, Take care of him, and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three thinkest thou, was neighbour unto him that fell among the Thiefs? 37 And he said, he that shown mercy on him. Then said Jesus unto him, Go and do thou likewise.  
The Design of our Saviour in this Parable is to convince the Lawyer, who put that question to him, Who is my Neighbour? v. 29. That every one is, and aught to be accounted our Neighbour, to whom God affords us opportunity of doing good, contrary to the straight Notion of the Pharisees, that by the Word Neighbour, understood Friends and Kinsfolk, Brethren by Blood, Neighbours by Habitation, and Persons of the same Religion. Our Saviour by this Parable taught him, that even Strangers and professed Enemies, every one that needeth our help and relief, is to be accounted our Neighbour; to convince him hereof, Christ propounds this parable of a Jew that fell among Thiefs, who was neglected by his own Countrymen, but relieved by a Samaritan, who tho' a professed Enemy upon the score of Religion, yet was so exceeding kind and charitable, that he became Physician, Surgeon, and Host, and a real Neighbour to the unknown Traveller, Wounded by Thiefs, in his Journey to Jericho. From the whole Learn (1.) That every Person in Misery is the object of our Mercy, our Neighbour, and capable of our Charity. (2.) That no difference in Religion▪ much less in some doubtful Opinions, will excuse us from exercising Acts of Charity and Compassion towards such as are really in Want, and need our Assistance; our Holy and merciful Religion makes all Persons the Objects of our compassion who are indigent and helpless; tho' they be Strangers and Foreigners, Heathens or Heretics, Friends or Enemies; yea, be they good or bad, holy or wicked, as we have opportunity we must do good unto all, and imitate the example of our merciful God, who is kind to the unthankful, and to the Evil. (3.) That real Charity is an Active, operative thing, it consists not in good Words given to the Distressed, nor in a compassionate beholding of them, nor in a pitiful mourning over them, but in positive Acts of kindness towards them. The Samaritan here is an example of a real and thorough Charity; he turns his Face towards the forlorn Man, his Feet hasten to him, his hand pours in Wine and Oil into his Wounds, after which he sets him upon his own Beast, brings him to the Inn, stays with him all Night, and the next day, because his Recovery would be a Work of Time and Expense, he leaves him, but first leaves Money with the Host, and a special charge to take care of him; with a punctual promise, that whatever was expended more should be Repaid. Behold here an instance and pattern of a complete Charity, managed with as much Discretion as Compassion; well might our Lord say to this Person, and in him to every one of us, Go and do thou likewise.  
38 Now it came to pass as they went, that he entered into a certain Village, and a certain Woman named Martha received him into her house.  
Observe here (1.) the great Work and Business of our Saviour's Life, it was to go about Preaching the Gospel. (2.) The Nature of the place which Christ at this time preached in, it was a poor Village, Bethany, as some think; Christ did not only take care of populous Cities, and great Towns, but private Villages and obscure places, enjoyed also the blessing of his Ministry. Our Saviour's Example herein is instructive to his Ministers, not to affect great Auditories, and to Preach only in populous Cities, but to scatter the Seed of the Word in Country Villages, where are like precious Souls to be taken care of, and provided for; as Christ was sent himself, so he sends his Ministers to preach the Gospel to the poor. Observe (3.) The party that entertained him in the Village, Martha received him into her house; Martha is named because she was probably the Owner of the House: Tho' Christ had no house of his own, yet he had as many as he pleased at his Command; for wherever he had an Heart, he was sure to have an House; Martha received him into her house.  
39 And she had a Sister called Mary, which also sat at Jesus feet, and heard his words.  
Observe (1.) Both these Sisters were Holy and Devout Women, both had an Honour and Reverence for Christ, and both are forward to entertain him; these were Sisters by Grace as well as by Nature; yea they both for a time attended upon Christ's Preaching. Marry (also) sat at Jesus Feet, implying, that Martha sat there too, till Household occasions called her away: Oh how happy is that Family where all Parties are agreed to receive and entertain the Lord Jesus Christ. Observe (2.) No sooner is Christ entered into Martha's House, but he falls a Preaching, whilst they provide Bodily Food for him, he prepares spiritual Bread for them; oh that in our place and measure we might all imitate Christ in this: Can we come into any House or Company, and find nothing to say or do for God. Observe (3.) The Holy and Humble Deportment of Mary upon this occasion, she sat at Jesus Feet, and heard his words. When Christ was speaking Mary was hearing, and little things could not take her off. Lord! how carefully should we take the present opportunity for our Souls, to hear and learn of thee as Mary did: She was not sure of another opportunity, therefore hears humbly, attentively, affectionately, as if it were her last hearing Season.  
40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? Bid her therefore that she help me.  
Observe here, (1.) Martha's Behaviour, She was cumbered about much serving, that is, much taken up with providing for the Entertainment of Christ and his Friends, all which considered in itself was no miscarriage, but a token of Martha's endeared respect to her best Friend. A Person that sincerely loves Christ, as Martha did, thinks it can never show enough of respect unto him. Martha having such a Guest to Honour her House, puts forth herself all she can, yea, more than she was able, to give him Entertainment, She was cumbered about much serving. Observe (2.) Martha's complaint to Christ, concerning her Sisters not joining with her in the Work that lay so hard upon her; Lord, dost thou n●t care that my Sister hath left me to serve alone? bid her therefore that she help me; as if Martha had said, is it a fit thing that both thyself, and all this Company, should be unprovided for; or is it reasonable, that the whole Burden should lie upon me, whilst M●ry fits still, and doth not touch the least household Business with one of her Fingers. Lord! What infirmity and weakness intermixes and mingles with the Virtues and Graces of the best of thy Servants, especially when they give way to their distempered Passions. This good Woman at this time, did not attend upon Christ's Preaching herself, but interrupts him wit● a frivolous Complaint about her Sister, Bid her that she help me. But why did not Martha speak to her Sister herself, and whisper in her Ear, and acquaint her how she wanted her help, but makes her mo●n to Christ? Answer, 'Tis like she thought her Sister was so tied by the Ear with those Adamantine Chains of Christ's heavenly Doctrine, that until Christ was silent, she had no Power to stir: doubtless she believed, that Mary would not move, unless Christ spoke to her so to do. Obs. (3.) That all this while, Mary speaks not one word for herself; no doubt it troubled her, good Woman, to hear her Sister complain of her to Christ, and to find herself blamed for her Piety, and implicitly condemned for l●●in● hold upon such a sweet opportunity of hearing the Beloved of her Soul, whose Lips dropped as the Honeycomb. However, she speaks not a word in her own Vindication, but leaves her Answer to her Saviour. Learn thence, That when we are complained of for well-doing, it is our Duty, and may be our Prudence, to Seal up our Lips in Silence, and to expect our Vindication from above; Mary says nothing, but Christ speaks for her in the next Verses.  
41 And Jesus answered and said unto her, Martha, Martha, Thou art careful and troubled about many things. 42 But one thing is needful, and Mary hath chosen that good part, which shall not be taken away from her.  
As if Christ had said, Martha, Martha, I well know thou dost all this in Love to me, and it is no more than what is thy Duty in its proper Season, but thou hadst now an opportunity to hear my Word, which thou canst not have every da●; and it would have pleased me better, to whom it is Meat and Drink to feed Souls, if I had seen thee fitting with thy dear Sister at my Feet, and yielding an attentive Regard to my Holy Doctrine, then to find thee performing a necessary Civility to my Person. Thou hast not made a bad Choice, but Mary has made a Better; she has laid all aside to attend upon my Ministry, and the fruit of it will continue with her to all Eternity; It is that good part which shall never be taken away from her. Note here (1.) The unexpectedness of our Saviour's Answer to Martha, how contrary it was to her Expectation; she thought that her Sister should have been sent away with a check, and herself with thanks, but she is quite mistaken; for all her good cheer that she had provided for Christ, he spares not to tell her of her fault, Martha, Martha, thou art troubled about many things. Learn thence, That no Obligations to any particular Person should so enthral us, but that our Tongues should be at Liberty to reprove the Faults of our best Friends wherever we find them. Martha, tho' a pious and good Woman, tho' a friendly and kind Woman, tho' a Woman greatly Beloved of Christ, yet is she reproved by Christ. Note (2.) The Reproof given to Martha, Thou art troubled about many things; where Christ condemns not her Hospitality, but her solicitude and superfluity, her distraction and perplexity; oh how prone are we to exceed in things Lawful and necessary, and to go beyond our Bounds in them; when we are satisfied in the matter, we are prone to exceed in the measure. Martha's Entertainment of Christ was a noble Service, but she was too anxious and solicitous about it; she was cumbered, she was careful, she was troubled. Note (3.) Our Saviour's Admonition, But one thing is needful; that is, there is one thing which ought first and principally to be regarded by us, and is of the greatest Concernment to us; namely, the Business of Religion, and the Care of our Souls Salvation. Learn thence, That the care of Religion, and our Souls Salvation, is the One Thing Necessary, and that which every Man is concerned in the first place, and above all other things to regard and mind. Note (4.) Our Saviour's justification of mary choice, Mary hath chosen that good part, Non Tu malam sed illa meliorem. Christ did not tell Martha, she had chosen a Bad part, but her Sister had chosen the Better. Martha's Entertainment of Christ was good, but mary Attendance upon Christ's Ministry was better, and more pleasing unto Christ. Christ was better pleased to see Mary in the Chapel, than Martha in the Kitchen, tho' he doth not condemn the one, yet he extols the other; Mary hath chosen the good part. Learn hence, That Religion, and the Service of God must be the matter our Election and Choice; we must choose the good part, and it being once chosen by us, it shall never be taken away from us; One thing is needful, and Mary hath chosen the good part, which shall never be taken away from her.   

CHAP. XI.  
1 AND it came to pass, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord, teach us to pray, as John also taught his Disciples.  
The Learned Mr. Mede upon this place, apprehends that it was the custom of the Jewish Doctors, to deliver some certain Form of Prayer to their Disciples to use, at least that John Baptist had done so to his Disciples: Thereupon our Saviour's Disciples besought him, that he also would give them in like manner some Form of his own composing, that they might pray with their Master's Spirit, as John's Disciples did with his. Accordingly our Saviour gives them here a Form of his own, and commands them when they pray to use it. Indeed he had given them this Prayer about a year and half before, in his Sermon upon the Mount, Matth. 6.9. After this manner pray ye; where it is probable, that the Disciples looked upon it only as a pattern of Prayer, and not as a Form, for had they thought that Christ had given them a Form of Prayer before, they had not asked him for one now; Therefore says Christ, When ye pray, say: Certainly this gives us to understand, that our Saviour intended and commended it for a set Form of Prayer unto his Church. Learn hence, That the Lords Prayer is both a Pattern and Platform, according to which all our Prayers ought to be framed; and also an exact Form of Prayer, which ought to be used by us in our Addresses to the Throne of Grace: After this manner pray ye, says St. Matthew; When ye pray, say, says St. Luke.  
2 And he said unto them, When ye pray say.  
Observe here the favour which Christ does us in prescribing a Form of Prayer to us; a great Favour, no doubt, tho' the World grows weary of it; we know not Alas! what to ask, but he himself teaches us, and frames our Supplication for us, that it may be accepted. Should a King's Son draw a Petition for a poor Subject, to be put up to his Father, what a ground of hope would there be, that whatever is desired would be obtained; if any of us then think meanly of our Lord's Prayer; oh how meanly may he think of us, and of our Prayers.  
2 Our Father which art in Heaven, Hallowed be thy Name, Thy Kingdom come, Thy Will be done, As in Heaven, So in Earth. 3 Give us day by day our daily Bread. 4 And forgive us our sins, For we also forgive every one that is indebted to us, And lead us not into Temptation, But deliver us from Evil.  
The Sense and Signification of this Best of Prayers is this,  
O thou our Father in Jesus Christ, who remainest in thy Throne in Heaven, and art there perpetually praised, and perfectly obeyed, by Glorious Angels and Glorified Saints, Grant that thy Name may be Glorified, thy Throne Acknowledged, and thy Holy Will Obeyed here on Earth below, by us thy Sons and Servants, as readily, as cheerfully, and sincerely, and in some degree of Proportion to what is done in Heaven above. And because by reason of the Frailty of our Natures, we cannot subsist without the Comforts and Supports of Life, we crave our daily Bread at thy Bountiful hand; even such a proportion of the good things of this Life, as thy Wisdom shall see convenient for us.  
And knowing that thy Holiness and Justice doth oblige thee to punish Sin, and Sinners, we plead with thee for the sake of thy Son's Satisfaction, to forgive us our daily Trespasses; for it is our desire and endeavour, hearty to forgive those that have offended us; And seeing this wicked World wherein we live is so full of Snares and Temptations of all sorts, we pray, that by the Power of thy Grace, and the Concurrence of our own careful endeavours, we may be kept from Satan's Temptations, from the World's Allurements, and from our own Evil Inclinations; and be preserved unblamable to thine Everlasting Kingdom; and in Testimony of our Desires and Assurance to be heard, we say Amen, so be it, so let it be, even so oh Lord, let it be for ever.  
Learn (1.) That God is the Father of all his People; as a Father, he knows all his children, he loves them, and taketh care of them: As his Children it is our Duty to Honour him, to Obey him, to imitate him, to cast our care upon him, and to long for the Enjoyment of him. (2.) From the Word Our, Learn, That it is our Duty to pray for others, as well as for ourselves; we cannot pray acceptably for ourselves, if we pray only for ourselves. (3.) That the Hallowing, Honouring and Sanctifying of God's Name, as it is the first thing we are to pray for, so it ought to be preferred before all other things whatsoever; we pray for it before we pray for our own Salvation; we say Hallowed be thy Name, before we say, Forgive us our Debts. (4.) Learn, That Sins are Debts, and Sinners indebted to Divine Justice. Sin, it is an infinite Debt, a multiplied Debt, an inexcusable Debt, and if not discharged by our Surety, we must lie in Prison to all Eternity, for Nonpayment of this Debt. (5.) That God has made our Forgiveness of others, the Condition of his Forgiving us: The word As, is not a Note of Equality but of Similitude; we cannot equal God in Forgiving, but we must imitate him. (6.) No sooner is Sin pardoned, but Satan will be busy with his Temptation; forgive us our sins, and lead us not into Temptation. (7.) That it is a greater Mercy to be Delivered from the Evil of Temptation, then from Temptations to Evil. The Evil of Temptations is the Evil of Sin, but Temptations to Evil is at most but the Evil of Punishment, Led us not into Temptation, but deliver us from Evil; Suffer us not to be led into Temptation, or if so, leave us not when we are Tempted.  
5 And he said unto them, which of you shall have a friend, and shall go unto him at midnight, and say unto him, friend, lend me three loaves. 6 For a friend of mine in his Journey, is come unto me, and I have nothing to set before him. 7 And he from within shall answer and say, Trouble me not, the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, tho' he will not rise and give him because he is his friend, yet because of his importunity, he will rise and give him as many as he needeth.  
The design of our Blessed Saviour in these, and the following Verses, is to excite and stir up his Disciples to fervency, importunity, and constancy in the Duty of Prayer, and to this purpose he makes use of a double Argument, the one of a Friend, and the other of a Father. (1.) He lays before them the Parable of a Friend, coming to his Friend at Midnight, and by his importunity obtaining that of him which otherwise he must have gone without. From whence our Lord leaves us to infer, that if an impudent and bold Beggar can obtain so much from Man, what cannot an humble, earnest, and daily Petitioner obtain from God? What Friend so faithful and helpful to his dearest Friend, as God is to us his Children. From the whole Note, (1.) That a Man must be brought into a state of Friendship and Reconciliation with God, if he hopes his Prayers shall be accepted. (2.) That when any of the Friends of God are in Necessities and straits, he allows them the liberty at all hours to call upon him, and pray unto him, at midnight as well as at Midday, God's ear is open to his Praying Friends. (3.) That Almighty God takes pleasure in being urged in Prayer, by the Holy importunity of his Friends; never is he better pleased, then when his People, with Holy Jacob, Wrestle with him, and will not let him go till he has blessed them. (4.) That such holy and humble importunity shall not only obtain what we desired, but more than we expected; only three Loaves were desired here, but because of importunity, he had as many as he needed; more is given in the Concession, than was desired in the Supplication.  
9 And I say unto you, ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. 10 For every one that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh, it shall be opened.  
Our Saviour here goes on, to urge us to importunity and constancy in Prayer, he bids us ask, seek, and knock, and assures us we shall be accepted, heard, and answered. Here Note (1.) That Man is a poor indigent Creature, full of wants, but unable to supply them. (2.) As Man is an indigent and insufficient Creature, so God is an All-sufficient Good, able to supply the Wants, and to Relieve the Necessities of his Creatures. (3.) That Almighty God stands ready to supply all our Wants, not Temporal only, but Spiritual also, affording his Grace, and the assistance of his holy Spirit to them that ask it. (4.) If therefore we want the Grace of God, and the assistance of his Holy Spirit, it is our own fault and not God's; it is either for want of seeking, or for want of earnestness in ask, for our Saviour expressly assures us, that God denies it to none; but every one that asketh receiveth.  
11 If a Son shall ask Bread of any of you that is a Father, will he give him a stone? or if he ask a fish, will he for a fish give him a Serpent? 12 Or if he ask an egg, will he offer him a Scorpion? 13 If ye then being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him?  
The Second Parable which our Saviour makes use of, is that of a Father to his Children. Christ represents the care and kindness of God towards us, by the affections which Earthly Parents bear to their natural Children, who tho' they be many times Evil themselves, yet are not wont to deny their Children necessary good things when they dutifully and decently beg them at their hands; If ye being evil— how much more shall your heavenly Father give his holy Spirit; that is, the continual presence and influence of his Holy Spirit, to all the purposes of Guidance and Direction, of Grace and Assistance, of Comfort and Support in our Christian Course. Learn hence, That the presence and assistance of God's Holy Spirit to enable us to do what God requires, shall never be wanting to those that desire it, and endeavour after it. But we must always remember, That the Assistance of God's Holy Spirit, tho' it be offered and tendered to us, yet it is not forced upon us; for if we beg the Holy Spirit, and his assistance, but refuse to make use of it; or if we cry to him for his help to mortify our Lusts, but do not put forth his own endeavours, we forfeit the Divine Assistance, and God will certainly withdraw his Holy Spirit from us.  
14 And Jesus was casting out a Devil, and it was dumb; and it came to pass when the Devil was gone out, that the dumb spoke, and the people wondered. 15 But some of them said he casteth out Devils through Beelzebub the chief of the Devils. 16 And other tempting him, sought of him a sight from Heaven. 17 But he knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation, and a house divided against a house, falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out Devils through Belzebub. 19 And if I by Beelzebub cast out Devils, by whom do your Sons cast them out? therefore shall they be your judges. 20 But if I with the Finger of God cast out Devils, no doubt the kingdom of God is come upon you.  
A Relation is here given of a famous Miracle wrought by our Saviour in casting a Devil out of a possessed Man; it is called a dumb Devil, because of the effect upon the poor possessed Person in restraining the use of his Tongue. Learn here, (1.) That amongst the many Calamities which Sin has rendered humane Nature liable and obnoxious to, this is one, to be bodily possessed by Satan. (2.) That one Demonstration of Christ's Divine Power, and a convictive Evidence of his being truly and really God, was his casting out Devils by the Word of his Power. Observe (3.) What a sad and contrary effect this Miracle had upon the wicked Pharisees through their own blindness, obstinacy, and malice; instead of magnifying his Divine Power, they maliciously accuse him for holding a correspondency with the Devil, and acting by a Power derived from him; as if Satan should lend our Saviour a power against himself, and that for the Destruction of his own Kingdom. Lord! how dangerous is a wilful opposition against the Truth, it provokes the Almighty to deliver Persons up to the most unreasonable Infidelity, and obstinate Obduracy. Observe (4.) Our Saviour knowing their Thoughts, makes a just Apology for himself, by showing how improbable and unlikely, how unreasonable and absurd it is once to imagine or suppose, that Satan should cast out himself, and any ways seek to oppose or destroy his own Kingdom; Now if I have received (says Christ) my power from Satan, for casting out of Satan, then is the Devil like a Family divided within itself, and divided like a Kingdom against itself, which can never stand bust must be brought to Destruction. Observe Lastly, Our Saviour tells the Pharisee, that they might with as much reason attribute all other Miracles to the Power of the Devil, as those wrought by himself; for there were certain Jews amongst them that casts out Devils in the Name of the God of Abraham, Isaac, and Jacob; now our Saviour asks them by what power these their Children cast them out? They acknowledged that what they did was by the Power of God, and there was no cause, but their malice, why they should not acknowledge, that what he did was by the same Power? If I by Beelzebub cast out Devils, by whom do your sons cast them out? but if I with the finger of God cast them out, no doubt the kingdom of God is come upon you; that is, the long expected Kingdom of the Messiah is certainly come, and I having wrought these Miracles by my own Power, is a Demonstrative proof that I am the promised Messiah.  
21 When a strong man armed keepeth his palace, his goods are in peace. 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoil. 23 He that is not with me, is against me, and he that gathereth not with me, scattereth. 24 When the unclean Spirit is gone out of a man, he walketh through dry places, seeking rest and finding none; he saith, I will return to my house whence I came out. 25 And when he cometh, he findeth it empty, swept, and garnished. 26 Then goeth he and taketh to him seven other Spirits, more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first.  
Our Saviour having sufficiently shown, that he did not Work his Miracles by the Power of the Devil, he next informs the Pharisees from whence he had that Power, even from God himself; accordingly he compares Satan to a strong Man armed with Weapons to defend his House, and himself clothed with Divine Power, he compares him to one that is stronger th●n the strong Man; so that the Argument runs thus, the Devil is very strong and powerful, and there is no Power, but only God's that is stronger than his; if then, says Christ, I were not assisted with a Divine Power, I could never cast out this strong Man, who Reigns in the Bodies and Souls of Men, as in his house; for it must be a stronger than the strong Man that shall bind Satan, and who is he but the God of strength. Learn thence, That only Christ's Divine Power is superior to Satan's strength; he only can vanquish and overrule him at his pleasure, and drive him out of that Possession which he holds either in the Bodies or Souls of Men: The strong man armed keeps the house, till a stronger than he comes upon him, and over-comes him; When the unclean Spirit goeth out of a man, he walketh through dry places, seeking rest, and findeth none. Note here, (1.) That Satan is an unclean Spirit, he hath lost his Original Purity, his Holy Nature in which he was Created, and is by sin become universally sinful and impure, no means being allowed him by God, for the purging of his filthy and impure Nature; yea, he is a perfect Enemy to Purity and Holiness; maligning all that Love it, and would promote it. (2.) That Satan is a restless and unquiet Spirit, being cast out of Heaven, he can rest no where; when he is either gone out of a Man by Policy, or cast out by Power, he has no content or satisfaction, till he returns into a filthy Heart, where he delights to be, as the Swine in miry places. (3.) That wicked and profane sinners have this unclean Spirit dwelling in them; their Hearts are Satan's House and Habitation, and the Lusts of Pride and Unbelief, Malice and Revenge, Envy and Hypocrisy, these are the Garnishing and Furniture of Satan's House: Man's Heart was God's House by Creation, 'tis now Satan's by Usurpation and judiciary Tradition. (4.) That Satan by the Preaching of the Gospel, may seem to go out of Persons, and they become sober and civilised, yet may he return again to his old habitation, and the latter end of that Man may be worse than the beginning.  
27 And it came to pass as he spoke these things, a certain woman of the company lift up her voice, and said unto him, Blessed is the womb that bore thee, and the paps which thou hast sucked. 28 But he said, Yea rather Blessed are they, that hear the word of God and keep it.  
Observe here (1.) How ready we are to admire Persons for their external Privileges, and the favours of Divine Providence, and to pronounce such Blessed; Blessed is the Womb that bore thee. (2.) That Christ makes another judgement of Persons, and pronounces them more blessed that bear him in their hearts by Faith, than his own Mother who bore him in her Womb by sense. The Blessedness of being an Obedient Believer, is far greater than that of being the Mother of our Blessed Saviour. Blessed be God this great and gracious Privilege is not denied unto us now. Although we cannot see Christ, yet love him we may; his bodily presence cannot be enjoyed by us, but his Spiritual, Gracious Presence is not denied us: Tho' Christ be not ours in house, in arms, by Affinity, by Consanguinity, yet in Heart, in Faith, in Love, in Service, he is or may be ours; verily spiritual Regeneration, and an obediential doing of God's Will, bringeth men into a more Honourable Relation to Christ, than natural Generation ever did; Yea, rather blessed are they that hear the word of God, and keep it.  
29 And when the people were gathered thick together, he began to say this is an evil generation; they seek a sign, and there shall no sign be given it; but the sign of Ionas the Prophet. 30 For as Ionas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The Queen of the South shall rise up in the judgement with the men of this generation, and condemn them; for she came from the utmost parts of the Earth, to hear the wisdom of Solomon; and behold a greater than Solomon is here. 32 The men of Nineveh shall rise up in judgement with this generation and shall condemn it, for they repent at the preaching of Ionas, and behold a greater than Ionas is here.  
The Sign which the Pharisees here desired of our Saviour, was a Miracle wrought by him: Now our Saviour, tho' he was very ready to work Miracles, to encourage and confirm his Hearers Faith, yet not to satisfy the unbelieving Pharisees Curiosity: And accordingly he tells them, they should have no other Sign than that of his Resurrection, which Ionas was a Type of. Next he threatens them for their Obstinacy and Infidelity, which he aggravates from the Example of the Queen of the South, and the Men of Nineveh. From hence Learn, That the sins of infidelity and impenitency are exceedingly heightened, and their guilt aggravated, from the Means afforded by God to bring Men to Faith and Obedience. The sin of the Pharisees was infinitely greater in rejecting the Evidence of Christ's Miracles, than the sin of the Ninevites would have been in refusing to hearken to Ionas his Ministry; therefore the Ninevites shall condemn the Pharisees.  
33 No man when he hath lighted a Candle, putteth it in a secret place, neither under a Bushel, but on a Candlestick, that they which come in may see the Light. 34 The light of the body is the eye; therefore when thine eye is single, thy whole body also is full of Light; but when thine eye is evil, thy body also is full of darkness. 35 Take heed therefore that the light which is in thee, be not darkness. 36 If thy whole body therefore shall be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.  
Our Saviour in these words does these two things, (1.) he declares, that altho' his Ministry had no effect upon the proud and obstinate Pharisees, yet he would not hid the light which he came into the World to bring, nor conceal that Heavenly Doctrine which his Father had committed to him to Communicate to the Children of Men; teaching us, That such as are enlightened by God with the Knowledge of his Word and Will, ought not to conceal and hid this Knowledge within themselves, but communicate it to others, and improve it for the good and benefit of others; No man that lighteth a Candle, putteth it under a Bushel. (2.) Our Saviour here discovers the Reason why the Pharisees continued blind under so clear a light as that of his Ministry; namely because the eye of their Understanding was darkened, not so much with Ignorance as with Prejudice, whereby they opposed Christ and his Holy Doctrine, for if the Mind be clearly enlightened by the Word and Spirit of God, that Light will diffuse and spread itself in the Soul, as the bright shining of a Candle doth in the House, enlightening all the inward Faculties, and directing all the outward Actions, and communicating its Light also to the enlightening of others.  
37 And as he spoke, a certain Pharisee besought him to dine with him, and he went in and sat down to meat. 38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, now do ye Pharisees make clean the outside of the cup and of the platter, but your inward part is full of ravening and wickedness. 40 Ye fools, did not he that made that which is without, make that which is within also.  
Observe here (1.) The free Conversation of our Blessed Saviour, how readily he complies with the Pharisees Invitation to dine with him; I do not find that when Christ was invited to any Table, that ever he refused to go, if a Pharisee, if a Publican invited him, he constantly went, not so much for the pleasure of eating, as for the opportunity of Conversing and doing good; Christ feasts us when we feed him: He says of himself, that he came eating and drinking, that is, allowing himself a free tho' innocent Conversation, with all sorts of Persons, that he might gain some. Observe (2.) The Exception which the Pharisee takes at our Saviour's not washing his hands before Dinner. This they made (but without any warrant for it) a Religious Act; abounding in external washings, but neglecting the inward Purgations of their Hearts and Consciences from Sin and Uncleanness: Thus Pharisaical Hypocrisy puts God off with outward cleansing, instead of inward Purity; regarding more the outward cleanness of the hand, than the inward Purity of the Heart. Observe (3.) Our Blessed Saviour does not condemn any external Decency and cleanliness in Conversation; but his design is to show the vanity of outward Purity, without inward Sanctity, and to convince them of the Necessity of cleansing the Heart, in order to the purifying and Reforming the Life. The Pharisee washed his hands clean, but left his Soul full of uncleanness, not considering, that he that made the Soul as well as the Body, requires that both should be kept pure, all the impiety of men's Lives proceeding from the impurity of their Hearts and Natures.  
41 But rather give alms of such things as you have, and behold all things are clean unto you.  
As if Christ had said, the way to purify your Meats, and Drinks, and Estates from all pollution cleaving to them, and to have them Sanctified Blessings to you, is, (in Conjunction with other Graces) by doing Works of Mercy, and by liberal , according to your Ability. Learn, that Charity and  according to our ability and opportunity, is a special means to sanctify our Estates to us, and to cause us holily and comfortably to enjoy whatever we do possess; Give Alms of such things as you have, and behold all things are clean unto you.  
42 But Woe unto you Pharisees, for ye Tithe Mint, and Rue, and all manner of Herbs, and pass over judgement, and the love of God, these ought ye to have done, and not to leave the other undone.  
Our Saviour here denounces a Woe against the Pharisees, for their strict and scrupulous observing the lesser things of the Law, as Tything Mint, and Rue, whilst they were regardless of the principal and substantial Duties which they owed both to GOD and Man. Learn hence, That altho' some Duties are of greater moment and importance than others, yet a good Man will omit none, but make Conscience of all, both great and small, in obedience to the Command of God: there is no Duty so little as to be neglected, no Command so small as to be disobeyed; but yet there is a difference in Duties, and our first regard ought to be to the greater, then to the less. Christ doth not condemn them for Tything Mint, and Rue, but for passing over judgement, and the love of God.  
43 Woe unto you Pharisees, for ye love the uppermost seats in the Synagogues, and greetings in the Marketplace.  
The next Woe denounced against the Pharisees, is for their Ambition, Pride, and Popularity, affecting the uppermost Seats in the Synagogues, and Salutations in the Markets, where their fault was, not in taking, but in affecting these uppermost places: God is the God of Order, there may and aught to be a precedency amongst Persons, honour is to be given to whom honour is due, and that by God's Command. But Pride and Ambition are detestable Vices, especially in such as are Preachers, and aught to be patterns of Humility.  
44 Woe unto you Scribes, Pharisees, Hypocrites, for ye are as Graves which appear not, and the men that walk over them are not ware of them.  
Another Woe is here denounced against the Pharisees, for cheating and deceiving the people with an outward show and appearance of Piety and Religion. They were like Graves and Sepulchers grown over with Grass, which tho' they held dead men's Bones, yet the putrefaction not outwardly appearing, Men walked unawares over them, and so were polluted by them; intimating, that the inward Rottenness and filthy Corruptions of the Pharisees not appearing unto Men, the people were easily deceived by outward shows of Pharisaical Sanctity, and so fell into a dangerous imitation of them. Learn thence, That the great design of Hypocrisy, is to cheat the World with an empty show of Piety; the Hypocrites Ambition is to be thought good, not to be so. Learn (2.) That nothing is more fatally dangerous to the Souls of Men, and draws Persons to an admiration and imitation of hypocritical Professors, like their outward shows of Sanctity, and their extraordinary appearances of Devotion and Piety. This it was that gained the Pharisees such a veneration and esteem among the people, that it became a proverb amongst them, If but two men went to Heaven, the one must be a Pharisee; but their counterfeit piety being double iniquity, they did receive for it double Damnation.  
45 Then answered one of the Lawyers, and said unto him, Master, thus saying, thou reproachest us also. 46 And he said, Woe unto you also ye Lawyers, for ye lad men with Burdens grievous to be born; and ye yourselves touch not the Burdens with one of your Fingers.  
The former Woes were denounced by our Saviour against the Pharisees, who had their Name from an Hebrew word which signifies to separate, because they were persons separated and set apart for studying the Law of God, and teaching it to others. The next Woe is here denounced against the Lawyers, that is, the Scribes of the Law, of which there were two sorts, the Civil Scribe, and the Ecclesiastical Scribe; the Civil Scribe was a public Notary, or Register of the Synagogue, employed in writing Bills of Divorce, and Sentences in the Phylacteries. The Ecclesiastical Scribe was an expounder of the Scripture, an interpreter of the Law, Men of great Learning and Knowledge, whose Decrees and Interpretations the Pharisees strictly observed; this Lawyer here, insolently calls our Saviour's Reproof a Reproach; however, our Saviour▪ who never feared the Face, or regarded the person of any Man, gives them their portion, and lets them know wherein they were faulty, as well as the Pharisees, and accordingly pronounces a Woe unto them also, for a threefold Crime; (1.) For their laying heavy Burdens upon others Shoulders, which they would not touch with one of their own Fingers. These Burdens in general were a rigid exaction of Obedience to the whole Ceremonial Law, and in particular the Burden of Traditions, certain austerities and severities which they imposed upon the people, but would not undergo any part of them themselves, in vain do we hope to oblige our Hearers to follow those Rules of Life, which we refuse or neglect to put in practice ourselves.  
47 Woe unto you, for ye build the Sepulchers of the Prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the Deeds of your fathers; for they indeed killed them, and ye build their Sepulchers. 49 Therefore also said the wisdom of God, I will send them Prophets and Apostles, and some of them they shall slay and Persecute. 50 That the blood of all the Prophets which was shed from the foundation of the World, may be required of this Generation. 51 From the blood of Abel to the blood of Zacharias, which perished between the Altar and the Temple; Verily I say unto you, it shall be required of this Generation.  
The second Crime which Christ reproves in these Men, is their grand Hypocrisy, in pretending great honour to the Saints departed, building their Tombs, and garnishing their Sepulchers, declaiming against their Father's impiety, that had they lived in their days, they would not have been partakers with them in their sins. Now their Hypocris● appeared in three Particulars; (1.) In that they continued in their own wickedness, and yet commended the Saints departed; they magnify the Saints, but multiply their sins, and instead of imitating their Virtues, they content themselves with garnishing their Sepulchers. (2.) In professing great Respect to the Dead Saints, and at the same time Persecuting the Living: Palpable Hypocrisy! and yet as gross as it is, it prevails to this day: The Church of Rome, who magnifies Martyrs, Canonizes' Saints departed, have yet added to their number, by shedding of their Blood. (3.) In taking false measures of their Love to the Saints departed, from their Building their Tombs, and garnishing their Sepulchers; whereas the best Evidence of our Love to them, is the imitating their Virtues, and cherishing their Followers. 'Tis gross Hypocrisy to pay respect to the Relics of Saints, and Veneration to their Images, and at the same time to persecute and hate their Followers. From the whole Note, (1.) That the World has all along Loved dead Saints better than living ones, Mortui non mordent; the dead Saints Example, how bright soever, is not so scorching and troublesome at a distance; and he himself stands no longer in other men's Light; whereas the Living Saints Example is a cutting Reproof to Sin and Vice. Note (2.) That there is a certain Civility in humane Nature, which leads Men to a just Commendation of the Dead, and to a due estimation of their Worth. The Pharisees here, tho' they persecuted the Prophets whilst alive, yet did they pretend to a mighty Veneration for their Piety and Virtue, after they were dead, and thought no Honour too great to be done unto them. Note (3.) That it is the greatest Hypocrisy imaginable to pretend to love Goodness, and at the same time to hate and persecute good Men. These Pharisees and Lawyers pretended high to Piety and Religion, and at the same time killed the Prophets. Note (4.) That the highest Honour we can pay to the Saints departed, is not by raising Monuments, and Building Tombs to their Memory, but by a careful imitation of their Piety and Virtue, following the Holiness of their Lives, and their Patience and Constancy at their Death. Lastly Learn, That it is a Righteous thing with God to punish Children for the impiety of their Parents, when they walk in their ungodly Parents Footsteps; upon you shall come the Blood of all the Prophets, from the Blood of Abel to the Blood of Zacharias; yet this must be understood of Temporal Evils, not of Eternal Punishments; no Man for his Father's Sins shall lie down in Everlasting Burn; as our Father's Faith will not let us into Heaven, so neither will their Impiety shut us into Hell: At the Day of Judgement every Man shall be separately considered according to his own Deeds.  
52 Woe unto you Lawyers, for ye have taken away the Key of Knowledge, ye entered not in yourselves, and them that were entering in, ye hindered.  
The last Woe pronounced by our Saviour against the Scribes and Pharisees, is for perverting the Holy Scriptures, and keeping the true sense and knowledge of them from the People; This St. Luke here calls, The taking away the Key of Knowledge from Men; alluding to a custom among the Jews in Admission of their Doctors: Those that had Authority given them to interpret the Law and the Prophets, were solemnly admitted into that Office, by delivering to them a Key and a Table-Book, so that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures; and by taking away that Key, is signified (1.) That they arrogated to themselves the sole Power of Understanding and Interpreting the Holy Scriptures. (2.) That they kept the true knowledge of the Scriptures from the People, especially the Prophecies which concerned the Kingdom and Coming of the Messiah; and so they hindered Men from embracing our Saviour's Doctrine, who were otherwise well enough disposed for it. Learn, First, That the written Word is the Key whereby an entrance into Heaven is opened unto Men. (2.) That the use of this Key, or the Knowledge of the Word of God, is absolutely and indispensably necessary, in order to Salvation. (3.) That great is the Gild, and inexcusable the Fault, of those who deny the People the use of this Key, and deprive them of the Knowledge of the Holy Scriptures, which alone can make them wise unto Salvation. (4.) That such as do so, shut the Kingdom of Heaven against Men, endeavouring what in them lies, to hinder their Salvation; Men may miscarry with their Knowledge, but they are sure to perish for lack of Knowledge.  
53 And as he said these things unto them, the Scribes and Pharisees began to urge him vehemently, and to provoke him to speak of many things. 54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.  
Observe here (1.) How our Blessed Saviour's Plain and Faithful dealing with these Men does Enrage, instead of Reform them; they are filled with Anger and Indignation. (2.) Their Wrath sets their Wits on Work to ensnare him. Lord! When any of thy Faithful Ministers and Ambassadors meet with the like Usage and Treatment from a wicked World; when any lie in wait to catch something out of our Mouth, that therewith they may ensnare us, give us thy Prudence and thy Patience, that we may cut off occasion from those that seek occasion against us, and disappoint them of their purpose; or else furnish us with such measures of Meekness and Patience, as becomes Persons of our Holy Character and Profession; that we may Glory in Reproaches, in Persecutions and Distresses for Christ's sake; and that the Spirit of Glory and of God may rest upon us.   

CHAP. XII.  
1 IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trod one upon another, he began to say unto his Disciples, first of all, Beware ye of the Leaven of the Pharisees which is Hypocrisy. 2 For there is nothing covered that shall not be revealed, neither hid that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in closerts, shall be proclaimed upon the house tops.  
In this Chapter our Blessed Saviour furnishes his Disciples with many Instructions for the worthy discharge of their Function in Preaching the Gospel; particularly he recommends unto them two gracious Qualifications, namely, uprightness and sincerity, v. 1, 2, 3. Secondly Courage and Magnanimity, v. 4, 5. (1.) He recommends unto them the Grace and Virtue of Sincerity, Beware of the Leaven of the Pharisees, which is hypocrisy. Learn thence, That hypocrisy is a dangerous Leaven, which Ministers and People are chief and especially to beware of, and to preserve themselves from. Hypocrisy is a Vice in a Vizor, the Face is Vice, the Vizor is Virtue, God is pretended, self intended; Hypocrisy is resembled to Leaven; partly for its sourness, partly for its diffusiveness. Leaven is a piece of sour dough, that diffuses itself into the whole Mass or Lump of Bread with which it is mixed. Thus Hypocrisy spreads over all the Man, all his Duties, Parts, and Performances are Leavened with it. Again, Leaven is of a swelling, as well as of a spreading Nature; it puffs up the Dough, and so doth Hypocrisy, the Heart. The Pharisees were a sour and proud sort of People, they were all for pre-eminence, chief places, chief Seats, chief Titles, to be called, Rabbi, Rabbi; in a word, as Leaven is hardly discerned from good Doughty, at first sight, so is Hypocrisy hardly discerned and distinguished from Sincerity. The Pharisees outwardly appeared righteous unto Men, but within were full of Hypocrisy and Iniquity. Observe next, the Argument which Christ uses to dissuade Men from Hypocrisy, There is nothing covered that shall not be revealed; as if he had said, the day is coming, when a rotten and corrupt Heart shall no longer pass under the Vizor and disguise of a demure Look. In the day of Judgement Hypocritical sinners shall walk naked, GOD, Angels, and Men, shall see their Shame. Learn hence, That God will certainly, e'er long, wash off all the Varnish and Paint which the Hypocrite has put upon the Face of his Profession, and lay him open to the Terror of himself, and the Astonishment of the World.  
4 And I say unto you my friends, Be not afraid of them, that kill the Body, and after that have no power, that they can do. 5 But I will forewarn you whom you shall fear, fear him, which after he hath killed, hath power to cast into Hell; yea, I say unto you, fear him.  
The Second Duty which our Saviour presses upon his Disciples, is that of Holy Courage and Resolution: As if Christ had said, The Preaching of the Gospel will stir up many Enemies against you, which will malign and oppose you, vex and persecute you; but I say unto you, fear them not, who can only kill the Body, but fear him, who if you fail in your Duty, can cast both Body and Soul into Hell. Here Note (1.) an unwarrantable fear condemned, and that is the sinful, servile, slavish fear of Man; Fear not them that can kill the Body. (2.) An holy, awful, and prudential fear of the Omnipotent God commended; Fear him that is able to kill both Body and Soul. (3.) The Persons whom this Duty of fear is recommended to, and bound upon; Disciples, Ministers, and Ambassadors, all the Friends of Christ. They not only may, but aught to fear him; not only for his greatness and goodness, but upon the account of his punitive Justice, as being able to cast both Soul and Body into Hell. Such a fear is not only Lawful, but Laudable, not only Commendable, but Commanded, and not misbecoming the Friends of Christ. The Ministers of God may use Arguments from fear of Judgements, both to dissuade from Sin, and to persuade to Duty. It is not unsuitable to the best of Saints, to keep in Heaven's way for fear of Hell, 'tis good to bid a Friend fear, when that fear tendeth to his good.  
6 Are not five Sparrows sold for two farthings, and not one of them is forgotten before God. 7 But even the very hairs of your head are all numbered, fear not therefore, ye are of more value than many Sparrows.  
Obs. here, (1.) The Doctrine which our Saviour Preaches to his Disciples, and that is the Doctrine of the Divine Providence, which concerns itself for the meanest Creatures. Even the Birds of the Air, and the Hairs of our Heads, do fall within the Compass of God's protecting Care. Observe (2.) Tha use which our Saviour makes of this Doctrine, namely, to fortify his Disciples Spirits against all Distrustful fears, and distracting cares. Learn hence, (1.) That the Consideration of the Divine Care, and Gracious Providence of God over us and ours, ought to Antidote our Spirits against all distrustful fears whatsoever. If an hair from the Head falls not to the ground without a Providence, much less shall the Head itself: If the very excrements of the Body (such are the Hair) be taken care of by God, surely the more Noble parts of the Body, but especially the Noblest part of ourselves, our Souls, shall fall under his particular Regard.  
8 Also I say unto you, whosoever shall confess me before men, him shall the Son of man confess before the Angels of God. 9 But he that denieth me before men, shall be denied before the Angels of God.  
Note here, (1.) That not to confess Christ, is in his account to deny him, and to be ashamed of him. (2.) That whosoever shall deny o● be ashamed of Christ, either in his Person, in his Gospel, or in his Members, for any fear or favour of Man, shall with shame be disowned, and eternally rejected by him, at the dreadful Judgement of the great day. Christ may be denied three ways, Doctrinally, by an erroneous and heretical Judgement; verbally, by oral expressions; vitally, by a wi●ked and unholy Life; but woe to that Soul, that denies Christ any of these ways.  
10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphem●th against the Holy Ghost, it shall not be forgiven.  
Although never Man Preached or Lived as Christ did, yet there were those that spoke against him; the Person of Jesus was contemned and reproached, for the meanness of his Birth, for the poverty of his Condition, for the freedom of his Conversation, but this sin did not exclude the hope of p●rdon; Whosoever shall speak a word against the Son ●f Man, it shall be forgiven him; all the Reproaches cast upon Christ, as Man, were pardonable, But whosoever speaketh against the Holy Ghost, it shall not be fsrgiven him; that is, whoever affirms that Divine power by which I do all my Miracles to be the power of the Devil, such Blasphemy will be unpardonable, because it is to resist the last Remedy, and to oppose the best Means for men's Conviction: For what could be done more to convince Men that Christ was the True and Promised Messiah, then to work so many Miracles before their Eyes to that purpose. Now these Miracles, tho' evidently wrought by the power of God, the Pharisees ascribed to the Power of the Devil, which our Saviour calls Blasphemy against the Holy Ghost, and a Sin unpardonable.  
11 And when they bring you into the Synagogues, and unto Magistrates and Powers, take ye no thought how, or what ye shall answer, or what ye shall say. 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.  
Here our Saviour acquaints his Apostles, that for Preaching his Doctrine, and professing his Religion, they should be brought before all sorts of Magistrates, and into all kinds of Courts; but advises them when they should be so brought, not to be anxiously thoughtful, or solicitously careful what they should say; for it should be suggested to them by the Holy Ghost what they should speak in that Hour. Thence Note, That tho' the Truth of Christ may be opposed, yet the Defenders of it shall never be ashamed, for rather than they shall want a Tongue to plead for it, God himself will prompt them by his Holy Spirit, and furnish them with such Arguments to defend the Truth, as all their Adversaries shall not be able to gainsay; In that hour the Holy Ghost shall teach you what ye ought to say.  
13 And one of the Company said unto him, Master, Speak to my brother that he divide the Inheritance with me. 14 And he said unto him, Man, Who made me a judge, or a divider over you?  
Whilst our Saviour was thus instructing his Disciples and the rest of his Auditors, in things appertaining to the Kingdom of Heaven; one of the Company being more intent, as it seems, upon his Temporal, than his Eternal Concerns, desired him to speak to his Brother to divide the Inheritance with him. Christ tells him, he would neither be judge nor arbitrator in any civil Affairs, or secular Concerns. This Work, as if Christ had said, belongs to the civil Magistrate, to divide Inheritances, and decide Controversies betwixt Man and Man. But my work is of another Nature namely, to preach the Gospel to a lost World, and to direct Men how to secure an Inheritance in Heaven, not to divide Inheritances here on Earth. Teaching us, That matters of Civil Justice do not belong to those whom Christ sends forth to preach the Gospel, that work alone is sufficient for them: The proper Work of a Minister is work enough, one branch of which is to manage a persuading task betwixt Neighbour and Neighbour, to prevent Differences and to compose them; but as Christ's Commissioners, and Ministers of the Gospel, they have no Authority to intermeddle in civil Judgements; Who made me a judge over you? said our Great Master; that is, a Judge in Civil Affairs.  
15 And he said unto them, Take heed, and beware of Covetousness, for a man's Life consisteth not in the abundance of the things which he possesseth.  
Our Saviour upon the occasion given him in the foregoing Verses, admonishes all his Disciples and Followers to take heed and beware of the Sin of Covetousness; assuring them, that neither the Comfort nor Continuance of Man's Life doth consist in an Abundance; for tho' something of this World's Goods is necessary to the Comfort and Happiness of Life, yet abundance is not necessary. Here Observe, (1.) The manner of our Lord's Caution; he doubles it, not saying take heed alone, or beware only, but take heed and beware both; this argues that there is a strong inclination in our Natures to this Sin; the great danger we are in of falling into it, and of what fatal Consequence it is to them in whom this Sin Reigns. Observe (2.) The matter of the Caution, or the Sin which our Saviour warns his Hearers against, and that is Covetousness; Take heed and beware of Covetousness; where under the Name and Notion of Covetousness, our Saviour doth not condemn a provident Care for the things of this Life, nor a regular Industry and Diligence for obtaining of them, nor every degree of Love and Affection to them; but by Covetousness is to be understood, an eager and insatiable desire after the things of this Life, or using unjust ways and means to get or increase an Estate; seeking the things of this Life, with the neglect of things infinitely better, and placing their chief Happiness in Riches. Observe (3.) The Reason of this Caution, Because man's Life consisteth not in the abundance of the things which he possesseth. Humane Life is sustained by a little, therefore abundance is not necessary either to the Support or Comfort of it: 'Tis not a great Estate and vast Possessions that makes a Man happy in this World, but a mind suited to our Condition, whatever it be.  
16 And Jesus spoke a Parable unto them, saying, the Ground of a certain rich man brought forth plentifully. 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he said, this will I do, I will pull down my Barns, and build greater, and there will I bestow all my fruits and my goods. 19 And I will say to my Soul, Soul, thou hast goods, much goods laid up for many years; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, This Night shall thy Soul be required of thee. Then whose shall those things be, which thou hast provided? 21 So is he that layeth up Treasure for himself, and is not rich towards God.  
The Design and Scope of our Saviour in this Parable, is to show Men the vileness and vanity of the Sin of Covetousness, or an eager and insatiable desire after the things of this World. When Men heap up Riches, and lay up Treasures in this Life, taking no care to be Rich towards God in Faith and good Works, our Saviour illustrates this by the Parable of a Rich Man, whom God had Blessed with great Plenty, yet his desire of more wealth was never satisfied, but he is projecting how he may lay up Goods in store for many Years. Where Note, (1.) That the Parable doth not intimate any indirect and unjust ways of Gain, which this Man used to increase his Estate, but condemns his insatiable desire and Thirst after more. So that hence we may Learn, That an eager and inordinate desire after the things of this World, tho' it be free from injustice, and doing wrong to others, is one species or kind of the sin of Covetousness. Observe (2.) How this rich Man looked no farther than himself, not looking upon himself as God's Steward, but his own Carver, he cries out, What shall I do, because I have no room where to lay my fruits? not considering that the houses of the Poor should have been his Granaries; for the Abundance of his Increase; Charity to the Necessitous is the best way of bestowing our Abundance. God's extraordinary Bounty is to be laid out for the Relief of others Necessities, not for the gratifying of our own Luxurious Desires. Obs. (3.) The Brand of Infamy which the wise God fixes upon this Covetous Rich Man, Thou fool, says God; Learn thence, That it is an act and instance of the most egregious Folly imaginable, for Persons to spend their time and strength in getting and laying up Treasure upon Earth; in the mean time neglecting to be rich towards God in Faith and good Works, Thou fool. Observe (4.) The doleful Tidings, and threatening News brought unto him, This Night shall thy soul be required of thee. Learn hence, (1.) That all a Man's Wealth is not able to preserve his Life, much less to save his Soul; and if Wealth cannot save a Man's Life, why should men endanger their Lives, nay hazard their Souls to get or increase Wealth. Learn, (2.) That God takes away men's Lives many times when they least suspect it, This night, says God; many Years, says he; God will not have us think of Rest in a place of Disquiet, nor of Certainty in a Condition of Inconstancy; we are Dependant Creatures, and our time is in God's Hand; This night shall thy soul be taken away from thee. Learn (3.) That the Souls of ungodly Men are taken from them by force and compulsion, Thy soul shall be required of thee; good Men have the same reluctancies of Nature which others have, yet they sweetly resign their Souls into the Hands of God, in a dying Hour; whereas a wicked Man, tho' he sometimes dies by his own hand, yet never dies with the consent of his own Will; he chooses rather to eat Dust (with the Serpent) then to return to Dust. Observe (5) The Expostulatory Question, Whose then shall these things be which thou hast provided? intimating, (1.) That they should not be his: A Man's Wealth lasts no longer than his Life, neither has he any longer the comfort of it; lay up Gold, and it perishes with thee; but Treasure up Grace, and it shall accompany thee; whose shall these things be, not thine undoubtedly. (2.) As these things shall not be thine when thou art gone, so thou knowest not whose they shall be after thou art gone; whether they shall fall into the hand of a Child or a Stranger, of a wise Man or a Fool; the Wealthiest Man cannot be certain who shall be his Heir, and whose his Goods shall be. Observe Lastly, The Application which our Saviour makes of this Parable to his Disciples, So is every one that layeth up Treasure for himself, and is not rich towards God. Learn hence, That such as are not rich in Grace, rich in good Works, shall find no benefit by, and take no comfort in all their Worldly Riches in the time of their greatest need, at the hour of Death, and in the Day of Judgement.  
22 And he said unto his Disciples, therefore I say unto you; Take no thought for your life, what shall ye eat, neither for the Body, what ye shall put on. 23 The Life is more than Meat, and the Body is more than Raiment. 24 Consider the Ravens, for they neither sow, nor reap, which neither have store-house, nor barn, and God feedeth them; how much more are ye better than the fowls. 25 And which of you with taking thought, can add to his stature one cubit? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest? 27 Consider the Lilies how they grow, they toil not, they spin not, and yet I say unto you, that Solomon in all his Glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; How much more will he  you, O ye of little Faith? 29 And seek not ye what ye shall eat, or what ye shall drink; neither be ye of doubtful mind. 30 For all these things do the nations of the world seek after: And your Father knoweth that ye have need of these things.  
There is a Twofold sense and interpretation given of these Verses, (1.) Some take them as spoken only to the Apostles, directing them absolutely to cast off all care for the things of this Life, that so they might attend upon Christ's Person, and wholly give up themselves to that Work to which he had called them: and therefore St. Luke here takes notice, that after he had cautioned his Hearers in general against Covetousness, he applies himself particularly to his Disciples, and tells them, that he would have them so far from this sin of Covetousness, that they should not use that ordinary care, and common Industry about the things of this Life, which is not only Lawful, but Necessary for Men in all ordinary Cases, v. 22. And he said to his Disciples, therefore I say unto you, Take no thought for your Life, what ye shall eat or drink: but if we understand the words in this sense, we must look upon it only as a Temporary Command, given to the Apostles for that time only, like that in St. Matth. 10.9. Provide neither gold, nor silver, nor brass in your purses, neither coat, nor scrip, which no Man ever understood as a general Law to all Christians, but as a particular Precept to the Apostles at that time. (2.) Others understand these injunctions of our Saviour, to be consistent with a prudent and provident Care for the things of this Life, not forbidding a regular industry and diligence for the obtaining of them; but condemning only an anxious, vexatious, tormenting Care, and an over-solicitous diligence for the things of this Life; and taking our Saviour's Words for a general and standing Rule to all Christians, they only forbidden distrustful Thoughtfulness, distracting Cares, which drives a M●n's mind this way and that way (like Meteors or Clouds in the Air, as the Word signifies) now against this vexatious care, and solicitous thoughtfulness our Saviour propounds many weighty Arguments or Considerations; Four especially. He tells us, such cares are needless, fruitless, heathenish, and brutish, (1.) 'Tis needless, Your heavenly father knoweth that ye have need of these things, and will certainly provide for you, and what need you take care, and God too? cast your care upon him. (2) 'Tis fruitless, Which of you by taking care can add one cubit to his stature? we may sooner by our carking care add a Furlong to our grief, than a Cubit to our Comfort. All our own care without God's help, will neither feed us when we are hungry, nor nourish us when we are fed. (3.) 'Tis Heathenish, After all these things do the Gentiles seek, Mat. 6.32. The Ends and Objects of a Christians Thoughts ought to be higher and more sublime than that of Heathens. Lastly, 'Tis brutish, nay worse than brutish. The Birds of the Air, the Beasts of the Field, the Ravens of the Valley, are all fed and sustained by God, without any care of their own, much more shall his Children. Has God a Breakfast ready for every little Bird that comes chirping out of its Nest, and for every Beast of the Field, that comes leaping out of its Den, and will he not much more provide for you? Surely that God that feeds the Ravens when they cry, will not starve his Children when they pray.  
31 But rather seek ye the kingdom of God, and all these things shall be added to you.  
As if Christ had said, let your first and chief care be to promote the Kingdom of Grace in this World, and to secure the Kingdom of Glory in the next: and then fear not the want of these outward Comforts, they shall be added in measure, tho' not in excess, to satisfy, tho' not to satiate, for health, tho' not for surfeit. Learn (1.) That Christians ought not to be so solicitous about the Necessaries and Conveniencies of this Life, as about the Happiness of the next, rather seek ye the kingdom of God. (2.) That Heaven, or the Kingdom of God, must be sought in the first place; that is, with our principal care and chief Endeavours. (3.) That Heaven being once secured by us, all Earthly things shall be superadded to us, as God sees needful and convenient for us. But few Men like our Saviour's Method; they would seek the things of this World in the first place, and get Heaven at last; they would be content to seek the World, and to have Heaven thrown in without their seeking; but this will not be granted; if we make Religion and the Salvation of our Souls, our first and chief care, all other things shall be adaed to us, so far as the Wisdom of God sees them fit and convenient for us.  
32 Fear not little Flock, it is your father's good pleasure to give you the kingdom.  
That is, fear not the want of any of these outward Comforts, and be not over-solicitous for them; for your father which has provided a Kingdom for you hereafter, will not suffer you to want such things as are needful for you here. Lea●● (1.) That the Disciples of Christ are very subject to disquieting and perplexing fears, but must by no means cherish, but oppose them; a fear of present wants, a fear of future Sufferings, a fear of Death approaching, a fear that they shall not find acceptance with God, a sear lest they should fall foully or finally from God; the fear of all these Evils doth ofttimes disturb them, and discompose them. Learn (2.) That Jesus Christ is the great Shepherd of his Church; the love and care, the compassion and tenderness, the prudence and providence, the guidance and vigilance of a good Shepherd are found with him. (3.) As Christ is the Church's Shepherd, so the Church is Christ's Flock, tho' a little Flock, in opposition to the huge Herds and Droves of the Men of the World. (4.) That God the Father has a Kingdom in store for his little Flock, his Church and Children. (5.) That the good will and gracious pleasure of God, is the Original, Spring, and Fontal Cause from whence all Divine Favours do proceed and slow, It is your Father's good pleasure to give you a kingdom.  
33 Sell that you have, and give alms, provide yourselves Bags which wax not old, a treasure in the Heavens that faileth not, where no Thief approacheth, neither moth corrupteth. 34 For where your Treasure is, there will your hearts be also.  
The next Duty which our Saviour exhorts his Disciples to, is the Duty of ; that they should be so far from distrusting God's Provision for themselves, that they should be always forward to a ready distribution towards others, yea in cases of Necessity, to be willing to sell their Goods to relieve others; yet this precept is not to be taken as if it concerned all Persons, at all times, and in all places; but respects only cases of extreme Necessity; or if it concerns all, it is only as to the readiness and preparation of the Mind, that when Necessity calls for it, we be found willing to part with any thing we have for the Relief of Christ in his Members. Observe also the Argument used to excite to this Duty of ; hereby we lay up our Treasure in a safe hand, even in God's, who will reward us openly. The Bellies of the Poor are bags that wax not old, what is lodged there is laid up securely out of the reach of danger; we imitate the wise Merchant in Transmitting our Estates into another World, by Bills of Exchange, where we are sure to receive our own with Usury.  
35 Let your Loins be girded about, and your Lights burning. 36 And ye yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately.  
The next Duty Christ exhorts his Disciples to, is that of Watchfulness, with Reference to his Second Coming, Let your Loins be girded, and your Lights burning; the words may be understood two ways, spoken either in a martial phrase, as to Soldiers, or in a Domestic as to Servants; if as to Soldiers, then let your Loins be girded, and your Lights burning, is as much as that we should be always ready for a March, having our Armour on, and our Match Light, ready to give fire at the first Alarm of Temptation. If the words are spoken as to Servants, than our Master bids us carefully expect his Second Coming, like a Lord's returning from a wedding Supper, (which used to be Celebrated in the Night) that they should not put off their , nor put out their Lights, but stand ready to open, tho' he comes at Midnight; when Christ comes, that Soul only shall have his Blessing, whom he finds watching.  
37 Blessed are those Servants, whom the Lord when he cometh shall find watching, verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third Watch, and find them so, Blessed are those Servants. 39 And this know, that if the good man of the house had known what hour the Thief would come, he would have watched, and not have suffered his house to be broken up. 40 Be ye therefore ready also, for the Son of man cometh at an hour when ye think not.  
Here our Saviour makes use of several Arguments to enforce the Duty of Watchfulness upon his Disciples; the first is drawn from the transcendent Reward which Christ will bestow upon his watchful Servants, He will gird himself, make them sit down to meat, and will come forth and serve them; a very high metaphorical Expression; as if a Master should be so transported with the diligence and faithfulness of his Servant, as to vouchsafe not only to let him sit down to meat in his presence, but to take the Napkin upon his Arm, and wait upon him himself at his Table. Lord! how poor and inconsiderable is that Service which the best of us do for thee, and yet thou speakest of it, as if thou wert beholding to us for it. Thou dost not only administer to us a Supper, but thou Ministerest and waitest upon us at Supper, he will gird himself, and serve them. The Second Argument to excite to watchfulness, is drawn from the Benefit which we shall receive by watching in this Life; that let the Lord come when he will, whether in the Second or Third Watch, they shall be found ready and in a blessed Condition, who are found diligent in his Service, and waiting for his Appearance. Note here, (1.) The Son of Man will certainly come at one hour or other; (2.) at what Hour the Son of Man will come, cannot certainly be known. (3.) That there is no hour wherein we can promise ourselves, that the Son of Man will not come. (4.) Very joyful will the Coming of the Son of Man be, if we be found upon our watch, and ready for his coming, Be ye therefore ready also, for the Son of Man cometh at an hour when ye think not.  
41 Then Peter said unto him, Lord, speakest thou this Parable unto us, or even unto all. 42 And the Lord said, Who then is that faithful and wise Steward, whom his Lord shall make Ruler over his household, to give them their portion of meat in due season? 43 Blessed is that Servant whom his Lord when he cometh shall find so doing. 44 Of a truth, I say unto you, that he will make him Ruler over all that he hath.  
These words may be applied these two ways, first to all the Faithful Servants of God in General; and then the Note is this, that for a Christian to spend and end his days in the Service of Christ, and doing his Will, gives good assurance of a happy and blessed Condition, Blessed is that Servant. Secondly, These words may be applied to the Ministers of the Gospel in special, and then Observe (1.) The Character and Duty of a Gospel-Minister, he is the Steward of Christ's Household, to give them their Meat in due Season: (2.) A double qualification requisite in such Stewards; namely, prudence and faithfulness, who then is that faithful and wise Steward. Observe (3.) The Reward insured to such Stewards, with whom are found these Qualifications; Blessed is that Servant. Learn hence, (1.) That the Ministers of the Gospel are in a spiritual sense Stewards of Christ's Household. (2.) That Faithfulness and prudence are the indispensable Qualifications of Christ's Stewards. (3.) That where these Qualifications are found, Christ will graciously and abundantly Reward them. Our Faithfulness must respect God, ourselves, and our Flock; and includes integrity of Heart, purity of intention, industry of Endeavour, and impartiality in all our Administrations. Our prudence must appear in the choice of suitable Subjects, in the choice of fit Language, in exciting our own affections, in order to the moving of our People's. Ministerial Prudence also must teach us, by the strictness and gravity of our Deportment, to maintain our Authority, and keep up our esteem in the Consciences of our People, it will also assist us to bear Reproach, and direct us to give Reproof, he that is silent, cannot be innocent; reprove we must, or we cannot be Faithful, but prudently, or we cannot be successful.  
45 But, and if that servant say in his heart, My Lord delayeth his coming, and shall begin to beat the men servants and maidens, and to eat and drink, and to be drunken. 46 The Lord of that servant will come in a day when he looked not for him, and at an hour when he is not ware, and will cut him in sunder, and will appoint him his portion with unbelievers. 47 And that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes; for unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more.  
Our Lord in these Verses describes a negligent and unfaithful Steward of his Household, and then declares that dreadful Sentence of Wrath which hangs over him. The unfaithful Steward, or negligent Minister of the Gospel is described, (1.) by his infidelity; he believeth not Christ's Coming to Judgement, tho' he preaches it to others; he saith in his heart, my Lord delayeth his coming. (2.) He is described by his hatred, envy, and malignity, against his Fellow Servants; that were more faithful than himself, He gins to smite them, at least with the virulence of his Tongue, if not with the violence of his hand. (3. He is farther described by his Associating with the wicked, and strengthening their hands by his ill example, He eateth and drinketh with the drunken; that is, as their Associate and Fellow Companion. Thus the negligent Steward, and unfaithful Minister is described: Next his Sentence is declared, (1.) Christ will surprise him in his sin and security, by coming in an hour when he looked not for him. (2.) He will execute temporal Vengeance upon him, He will cut him in pieces, as the Jews did their Sacrifices, dividing them into two parts. Hence some Observe, That God seldom suffers slothful, sensual Ministers to Live out half their days. (3.) Christ will punish them with Eternal Destruction also, appoint them their portion with unbelievers: Teaching us, That such Ministers as neglect the Service of God, and the Souls of their People, as they are ranked amongst the worst sort of Sinners in this Life, so shall they be punished with them in the severest manner in the next. When Satan destroys the Souls of Men, he shall answer for it as a Murderer only; not as an Officer that was entrusted with the Care of Souls. But if the Steward doth not provide, if the Shepherd doth not feed, if the Watchman doth not warn, they shall answer, not only for the Souls that have miscarried, but for an Offic● neglected, for a Talent hidden, and for a Stewardship unfaithfully managed. woe unto us, if at the Great day we hear distressed Souls roaring out their Complaints, and howling forth that doleful accusation against us, saying, Lord! Our Stewards have defrauded us, our Watchmen have betrayed us, our Guides have misled us.  
48 For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.  
Here we Learn, (1.) That whatever we receive from God, is both a Gift and a Talon. (2.) That every one has some Gift or Talon from God to be improved for God. (3.) That God's Gifts or Talents are not given to all in the same measure. (4.) That whether we receive little or much, all is in order to an Account. (5.) That answerable to our present Talents will be our future Accounts: If thy Gifts be mean, the less thou hast to Account for; if greater than others, God expects thou shouldest do more good than others; For where much is given much will be required.  
49 I am come to send fire on the earth, and what will I if it be already kindled? 50 But I have a Baptism to be Baptised with; and how am I straightened, till it be accomplished? 51 Suppose ye, that I am come to give peace on the earth: I tell you nay, but rather division. 52 For from henceforth there shall be two in one house divided against three, and three against two. 53 The father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the danghter-in-law against the mother-in-law.  
Our Saviour in these Verses declares what will be the accidental Event and effect, but not the natural tendency of his Religion; so that we must distinguish between the intentional Aim of Christ's Coming, and the Accidental Event of it. Christ's intentional aim, was to plant, propagate, and promote Peace in the World; but through the Lusts and Corruptions of men's Natures, the issue and event of his Coming is War and Division, not that these are the genuine and natural Fruits of the Gospel, but occasional and accidental only. Hence Learn, That the preaching of the Gospel, and setting up the Kingdom of Christ, tho' it be not the Genuine and Natural Cause, yet is it the accidental occasion of all that War and Tumult, of all that Dissension and Division, of all that Distraction and Confusion which the World abounds with; I am come to send fire on the earth. He is said to send the fire of Dissension, because he foresaw this would be the certain Consequence, tho' not the proper and natural Effect of the Preaching of the Gospel. There was another Fire of Christ's sending, the Holy Spirit; this was a fire to warm, not to burn; or if so, not men's Persons, but Corruptions; but that seems not to be intended in this place.  
54 And he said also to the people, when ye see a cloud rise out of the West, straightway ye say there cometh a shower, and so it is. 55 And when ye see the South wind blow, ye say there will be heat, and it cometh to pass. 56 Ye hypocrites ye can discern the Face of the Sky, and of the Earth, but how is it that ye do not discern this time? 57 Yea, and why even of yourselves judge ye not what is right?  
Our Saviour in these words does at once upbraid the stupid ignorance of the Jews in General, and the obstinate infidelity of the Pharisees in particular, in that they could make a judgement of the Wether by the sight of the Sky, by the appearance of the Heavens, and the motions of the Winds, but could not discern this Time of the Messiah, tho' they had so many miraculous Signs and Evidences of it, and for this he upbraids them with Hypocrisy; Ye hypocrites, ye can discern the face of the sky, but ye do not discern this time. Learn thence, That to pretend either more Ignorance, or greater uncertainty in discerning the Signs of Gospel Times, (the time of our gracious Visitation) than the Signs of the weather is great Hypocrisy; Ye hypocrites, can ye not discern this time? Observe farther, That Christ doth not here condemn the study of Nature, or making Observation of the State of the Wether from the Face of the Sky: For Almighty God by natural Signs, gives us warning of a Change in Natural things, and in like manner by his Providential Dispensations, he gives us warning of a Change in Civil things; He that is wise will observe both, and by their Observation will come to understand the pleasure of the Lord.  
58 When thou goest with thine Adversary to the Magistrate, as thou art in the way, give diligence, that thou mayest be delivered from him, lest he hale thee to the Judge, and the Judge deliver thee to the Officer, and the Officer cast thee into prison. 59 I tell thee, thou shalt not departed thence, till thou hast paid the very last mite.  
In these words our Saviour advises Persons to use the same prudence in Divine Matters, which they use in Worldly affairs, and the same endeavours to seek Reconciliation with God, which they put forth in order to their being reconciled unto men; for in such a Case, when they see an Action bringing against them, wherein they are sure to be Cast, their best way is presently to seek to reconcile their Adversary, and make their peace with him, that so they may escape the Threatening Danger. In like manner should they do here, lay hold upon the present opportunity of Mercy now offered to them; because 'tis a fearful thing to die without Reconciliation with God. Note here (1) That GOD and Man were once Friends. (2.) That GOD and Man are now Adversaries. (3.) That Man and not GOD is averse to Reconciliation and Agreement. (4.) That it is the Wisdom, the Duty and Interest of fallen Man, speedily to accept of Terms of Peace and Reconciliation with God. (5.) That an eternal Prison will be their portion who die in their Enmity against God.   

CHAP. XIII.  
1 THere were present at that Season, some that told him of the Galileans, whose blood Pilate had mingled with their Sacrifices. 2 And Jesus answering said unto them; suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? 3 I tell you, nay, but except ye repent ye shall all likewise perish.  
There were two eminent Sects amongst the Jews in our Saviour's Time, namely the Herodians and Galileans, the former stood stiffly for having Tribute paid to the Roman Emperor, whose Subjects the Jews now were, but the Galileans (so called probably from Judas of Galilee, mentioned Acts 5.37.) opposed this Tribute, and often raised Rebellion against the Roman Power; Pilate takes the opportunity when these Galileans were come up at the Passover, and Sacrificing in the Temple, to fall upon them with his Soldiers, and barbarously mingled their own blood with the blood of the Sacrifices, which they offered; neither the Holiness of the place, (the Temple) nor the Sacredness of the Action, (Sacrificing) could divert Pilate from this barbarous Impiety. Our Saviour understanding that some of his Hearers then present concluded these Persons to be the greatest Sinners, because they were the greatest Sufferers, he corrects their error-in this matter, and assures them, that the same or the like Judgements did hang over all other Sinners, as well as these, if timely and sincere Repentance prevented not. Learn hence, (1.) That a violent and sudden Death is no argument of God's disfavour. (2.) That notwithstanding Persons are exceeding prone to pass rash Censures, and an uncharitable Judgement upon such as die suddenly, especially if they die violently. (3.) That none justly can conclude such Persons to have been the greatest Sinners, who have been in this World the most signal Sufferers. (4.) That the best use we can make of such instances and examples of God's Severity, is to Examine our own lives, and by a speedy Repentance to prevent our own perdition, I tell you nay, etc.  
4 Or those eighteen upon whom the Towerin Siloam fell, and slew them, think ye, that they were sinners above all men that dwelled in Jerusalem? 5 I tell you nay▪ but except ye repent, ye shall all likewise perish?  
Another instance our Saviour gives of persons that fell by a sudden Death, even eighteen that were slain by the fall of a Tower in Jerusalem; he takes occasion from thence to caution the Jews, that they do not rigidly censure the Sufferers, or conclude that those have wrought the most Sin, who are brought to most shame; Oh how ready are we to judge of men's Eternal Condition by their present Visitation; and to conclude them the greatest Offenders, upon whom God inflicts the most visible Punishments. Our Saviour forbids this, and advises every one to look at home. Telling the whole Body of the Jews, that if they did not Repent, they should all likewise perish, and that two ways, (1.) Certitudine poenae, by as certain a punishment as these did; (2.) ye shall likewise perish, Similitudine poenae, by the same kind of punishment, you shall perish by the ruin of your whole City, as they did by the downfall of that Tower; if a timely and sincere Repentance doth not intervene. Learn hence, That we must judge of Persons by their Conversation towards God, not by God's Dispensations towards them; all things here fall alike to all, a sudden Death, yea a violent Death, as it comes upon many men, so it may come upon the best of Men, as well as others; think not, says Christ, that these eighteen were sinners above all that dwelled in Jerusalem, because they suffered such things, I tell you nay, but except ye repent ye shall all likewise perish; Teaching us, that Repentance is the only way and means to prevent punishment here, and perishing hereafter, Except ye repent ye shall perish.  
6 He spoke also this parable: A certain man had a figtree planted in his Vineyard, and he came and sought fruit thereon, and found none. 7 Then said he to the dresser of the Vineyard, Behold, these three years I come seeking fruit on this Figtree, and find none, cut it down, why cumbereth it the Ground.  
Our Blessed Saviour that he might excite the Jews to the practice of the last mentioned Duty of Repentance, sets forth his Long-suffering with them, and Forbearance towards them, by the Parable of a Figtree, whom the Master of the Vineyard had long expected Fruit from, but found none. Where Note, (1.) The great Care that God takes to make poor sinners Happy; he plants them in his Church, as in a Vineyard, that by the Cultivating Care of his Ministers, and the fructifying influences of his Spirit, they may be fruitful in good Works. Note (2.) That God keeps an exact account or Reckoning, what means and advantages every place and people have enjoyed; These three years have I come seeking fruit, alluding to the three years of his own Ministry amongst them. God keeps a Memorial how many years the Gospel has been amongst a People, how many Ministers they have had, and how long with them, what pathetical Exhortations, what pressing admonitions, what cutting Reproofs, all are upon the file, and must be accounted for. Learn (3.) That God expects suitable and proportionable Fruit from a People, according to the time of their standing in his Vineyard, and answerable to the Cost and Culture which his Ministers have expended upon them, and the pains they have taken with them. Note farther, (4.) That altho' God doth, and justly may expect Fruit from such as are planted in his Vineyard, to wit the Christian Church, yet he expects it with much Patience and Forbearance, waiting from year to year, to see if time will work amendment, These three years I have come, seeking fruit, and found none. Lastly, If after all the Cost that God 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.  
Observe here (1.) The Vine-dressers Petition and Request, Lord, let it alone this year also. This points out unto us, the Office 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 Judgement 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 Figtrees bear much Fruit; well, for the Dresser of the Vineyard; it rejoices 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 t●e Tree itself; 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 manured it, digged and dunged it, if after all this, it bears no fruit, than 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 People's 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 Judgements avoidable 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 herself. 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 straight, 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, lose his Ox or his Ass from the Stall, and lead him away to watering? 16 And aught 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 rejoiced, 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 poison 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 straight, 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 lose 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 lose 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 losing 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 than 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 lose 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 rejoiced, v. 17. his Accusers were ashamed, and probably convinced, perhaps silenced; but we read not that they confessed their Error, or acknowledged their unjust Censure, or craved Christ's pardon: When Persons judgements are under Conviction of an error 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 Rejoiced 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 Mustardseed, 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 foretell 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 Mustardseed, 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 itself through the whole Mass and Lump, instantly turning a great heap of Meal into its own nature. Christ shows 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 increase.  
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 straight 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 straight gate, for, etc. 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 straight gate; to a Gate, to denote the possibility of entering; to a straight gate, to denote the difficulty of Entrance; a Gate supposes the entrance possible, but a straight 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 straight gate, and that is a diligent and industrious striving, Strive to enter in at the straight 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 yourselves 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 denied or delayed 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 Judgement, to allege that they had eaten and drunk in his presence, that they had heard him preach in their streets, if they did not forsake their sins, and obey his Gospel. Adding farther, that it would be an Heart-piercing sorrow, a Soul-rending grief to them, at the Great Day, to see not only the Patriarches, and Prophets, and other Jews, but even the despised Gentiles from all Quarters and Nations, whom they thought accursed, admitted into the Kingdom of Heaven, and themselves eternally shut out; For the last shall be first, and the first last; that is, the Gentiles who were afar off shall receive the Gospel, when you for rejecting it shall be cast off. From the whole Note (1.) That there is a determinate time when Souls must (if ever) accept of the offers of Grace and Salvation, which are made unto them; now is the door open, and Persons invited in. (2.) That e'er long Jesus Christ, who now stands at every one of our doors, waiting for our compliance with his Gospel-Terms, will wait no longer upon us, nor strive any farther by the motions of his Spirit with us, when once the master of the house is risen up, and shut to the door. (3.) That doleful is the condition of such miserable Souls against whom the door is shut, the door of Repentance, the door of hope, the door of Salvation; all shut, eternally shut, and that by him, who shutteth and none can open. (4.) That all would be saved at last; all will cry for mercy when it is too late, even such as now sinfully undervalue, and scornfully despise it; Ye shall stand without, and knock at the door, saying, Lord, Lord, open to us. Note (5.) That it is no good plea for admittance into Heaven, because we have been Church-members here on Earth; no outward privileges, tho' Christ has taught in our Streets; no external Acts of Communion, tho' we have eaten and drunk in his presence, and at his holy Table, will justify our hopes of entering into Heaven when we die, if we be workers of iniquity whilst we live; Lord, we have eaten and drunk in thy presence, but he shall say, I know you not, ye workers of iniquity. Note (6.) That as Hell will be a second Heaven to the Glorified, so Heaven will be a second Hell to the Damned. Hell will be a second Heaven to the Glorified, that is, it will add exceedingly to the Happiness of the Saints in Heaven, to see and be sensible of that misery which they escaped, and the damned endure; and on the other hand, Heaven will be a second Hell to the Damned; that is, it will increase their Torments, and add to the vexation of their Spirits, to see some in Heaven whom they little expected to see there; some that never saw, nor heard, nor enjoyed what they have done, Strangers, yea Heathens taken in, when the Children of the Kingdom, that is, the Members of the visible Church are shut out; They shall come from the East, from the West, from the North, and from the South, and sit down in the Kingdom of God, but the children of the Kingdom shall be cast into outer darkness.  
31 The same day there came certain of the Pharisees, saying unto him, Get thee out and departed hence, for Herod will kill thee. 32 And he said unto them, Go ye and tell that Fox, Behold, I cast out Devils, and do cures to day, and to morrow, and the third day, I shall be perfected. 33 Nevertheless I must walk to day and to morrow, and the day following, for it cannot be that a Prophet perish out of Jerusalem.  
It may seem strange, that the Pharisees who had no kindness for our Saviour, should come here and acquaint him with a danger that he was in from Herod; Get thee hence, for Herod will kill thee. It is probable they had a design to drive him out of the Country, because his Reputation was so great among the People, who were admirers of his Person, hearers of his Doctrine, and Witnesses of his Miracles. But what intention soever they had in acquainting Christ with this Danger, it is very evident that our Saviour slighted it, by the Message which he sent to Herod, Go and tell that Fox; Where we must not suppose, that our Lord did fix this Name of Fox upon Herod as an opprobrious Title, thereby reflecting the least dishonour upon him as a King; but it was to let him know, that being about his Father's Work, he feared neither his Power nor his Policy, neither his Cruelty nor his Craft, and that nothing should take him off from finishing the Work of Man's Redemption. Learn hence, That when God calls forth any of his Servants to any special service for him, all the combined Power and Policy of the Prince of Darkness, and his Instruments shall never be able to hinder them, till they have finished their Course, and done the Service which God designed; I must work to day, and to morrow, and the day following; as if Christ had said, Let Herod know, that my time is not in his Hand, and as to this matter, I am not under his Command or Power; e'er long my work will be finished, and then I shall be perfected.  
34 O Jerusalem, Jerusalem, that killest the Prophets, and stonest them that are sent unto thee: How often would I have gathered thy children together, as an Hen doth gather her Brood under her wings, and ye would not? 35 Behold your house is left unto you desolate, and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.  
Our Lord concludes this Chapter with a Compassionate Lamentation over Jerusalem, the place where he was to suffer his Ingemination, or doubling of the Word: Oh Jerusalem, Jerusalem, shows the vehemency of his affection towards them, and the sincerity of his desires for their Salvation. Observe (1.) The Kindness and Compassion of Christ to the Jews in general, and Jerusalem in particular, set forth by a lively Metaphor and Similitude, namely, that of a Hen gathering her Chickens under her Wings: As the Hen doth tenderly cherish, and carefully hid and cover her young from the Eye of the Destroyer, so would Christ have shrouded and sheltered this People from all those Birds of Prey, and particularly from the Roman Eagle, by whose Talons they were at last destroyed. Again, as the Hen continueth her Call to her young ones from Morning to Night, and holds out her Wings for shelter to them all the day long, so did Christ wait for this People's Repentance and Conversion; for it was more than Forty years after they had killed his Prophets, and murdered himself, before they met with a final Overthrow. Observe (2.) The amazing obstinacy and wilfulness of this People, in rejecting the Grace and Favour, the kindness and condescension of the Lord Jesus Christ, I would have gathered you, but ye would not. Observe (3.) The fatal issue of this obstinacy, Behold your house is left unto you desolate; is left, that is certainly and suddenly will be left desolate, (the present Tense being put for the paulo post futurum) which denotes both the certainty and proximity of this People's Ruin. Learn (1.) that the ruin and destruction of Sinners is wholly chargeable upon themselves, that is, on their own wilfulness and impenitency, on their own obstinacy and obduracy, I would have gathered you, says Christ, but ye would not. Learn (2.) How deplorably and inexcusably they will perish, who perish by their own wilfulness and obduracy under the Gospel. (3.) That there is no desire like unto God's desire of a People's Repentance, no longing like unto God's longing for a People's Salvation; Oh Jerusalem, how oft would I have gathered thee? when shall it once be? Jerem. 13.27.   

CHAP. XIV.  
1 AND it came to pass as he went into the house of one of the chief Pharisees, to eat Bread on the Sabbath-day, that they watched him. 2 And behold, there was a certain man before him which had the Dropsy. 3 And Jesus answering, spoke unto the Lawyers and Pharisees saying, Is it lawful to heal on the Sabbath-day. 4 And they held their peace, and he took him, and healed him, and let him go. 5 And answered them saying, which of you shall have an Ass or an Ox fallen into a Pit, and will not straightway pull him out on the Sabbath-day? and they could not answer him again to these things.  
Several particulars are here worthy of our Observation and Imitation. Note (1.) The freedom of our Lord's Conversation with Men, he delighted in humane Society, and was of a sociable Temper; we do not find, that whenever he was invited to a Dinner that he disdained to go, not so much for the pleasure of Eating, as for the opportunity of Conversing and doing good. Note (2.) The House he goes into, and is entertained in, one of the chief Pharisees, who were some of his chiefest Enemies; a great instance of our Lord's humanity, humility, and self-denial, in that he refuses not the Conversation of those whom he knew did not affect him; teaching us to Love our Enemies, and not to shun Conversing with them, that thereby we may gain an opportunity of being reconciled to them. Note (3.) The day when our Saviour dined publicly at the Pharisees House, among the Lawyers and Pharisees, it was on the Sabbath-day. Learn thence, That it is not sinfully unlawful for us to entertain our Friends and Neighbours with a plentiful Meal on the Lord's day; it must be acknowledged, that Feasting upon any day is one of those Lawful things which is difficultly managed without Sin, but more especially upon that day, that it does not unfit us for the Duties of the Sabbath: However, our Lord's Example in going to a public Dinner amongst Lawyers and Pharisees, evidently shows the lawfulness of feasting on that day, provided we use the same moderation in eating and drinking that he did, and improve the opportunity as a Season for doing good, as he has taught us by his Example. Note (4.) How contrary to all the Laws of Behaviour, the Decency of Conversation, and the Rules of Hospitality, the Pharisees watched him, making their Table a Snare to catch him, hoping they might hear something from him, or see something in him, for which they might accuse him; He entered into the house of the Pharisee to eat Bread, and they watched him. Note (5.) Our Saviour chose the Sabbath-day as the fittest Season to work his miraculous Cures in; in the Pharisees House he heals a Man that had the Dropsy on the Sabbath-day. Christ would not forbear doing good, nor omit an opportunity of helping and healing the distressed, tho' he knew his Enemies the Pharisees would carp and cavil at it, calumniate and reproach him for it; it being the constant guise of Hypocrites, to prefer Ceremonial and Ritual Observations, before Necessary and Moral Duties. Note (6.) How our Saviour defends the Lawfulness of his Act in Healing the diseased Man, from their own Act in helping the Beast out of the Pit on the Sabbath-day; as if Christ had said, Is it lawful for you on the Sabbath-day to help a Beast? and is it sinful in me to heal a Man? Note Lastly, How the Reason and Force of our Saviour's Argument silenced the Pharisees, convinced them no doubt, but we read nothing of their Conversion; the obstinate and malicious are much harder to be wrought upon, than the Ignorant and Scandalous; it is easier to silence such Men then to satisfy them, to stop their Mouths than to remove their Prejudices; for Obstinacy will hold the Conclusion, tho' Reason cannot maintain the Premises; They could not answer him again to these things.  
7 And he put forth a Parable to those that were bidden, when he marked how they chose out the chief Rooms, saying unto them. 8 When thou art bidden of any man to a wedding, sit not down in the highest Room, lest a more honourable person than thou be bidden of him. 9 And he that bade thee and him, come and say to thee, Give this man place, and thou begin with shame to take the lowest Room. 10 But when thou art bidden, go and sit down in the lowest Room, and when he that bade thee cometh, he may say unto thee, Friend, go up higher; then shalt thou have Worship in the presence of them that sit at meat with thee. 11 For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.  
It was observed before that our Blessed Saviour Dined publicly on the Sabbath day with several Pharisees and Lawyers; that which is here worthy of our Notice is this, how holy and suitable our Lord's Discourse was to the Solemnity of that day, may it be the matter of our imitation; it is not unlawful for Friends to Dine together on the Lord's Day, provided their Discourse be suitable to the Day, such was our Lord's here; for observing how the Company then at Table did affect precedency and taking place one of another: he that before their Eyes had Cured a Man of a Bodily Dropsy, attempts to Cure the Persons that Dined with him of the Tympany of Pride. Where Note, That it is not the Taking, but the Affecting the highest Places and uppermost Rooms, that our Saviour condemns: There may and aught to be a Precedency amongst Persons; it is according to the Will of God, That Honour is given to whom Honour is due; and that the more Honourable Persons should sit in the most Honourable Places; for Grace gives a Man no exterior Preference: it makes a Man glorious indeed, but it is glorious within. Note farther, the way and course, the method and means which our Saviour directs Persons to, in order to their attaining real Honour, both from GOD and Men, namely, by being little in our own Eyes, and in lowliness of mind, esteeming others better than ourselves; as GOD will abase, and Men will despise the proud and haughty; so GOD will exalt, and Men will honour the humble Person; Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.  
12 Then said he also to him that bade, when thou makest a Dinner or a Supper, call not thy friends, nor thy brethren; neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee. 13 But when thou makest a Feast, call the poor, the maimed, the lame, and the blind. 14 And thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the Resurrection of the just.  
Our Saviour observing how the Pharisee that bade him to Dinner invited only the Rich, overlooking and neglecting the Poor, he exhorts him and the Company, that whenever they make Entertainments for the time to come, they should not only invite their rich Neighbours and Friends, who can and will invite them again, but remember the Poor. Here Note (1.) That Civil Courtesies, and Hospitable Entertainments of Kindred and Friends, for maintaining and preserving Love and Concord, is not only Lawful, but an expedient and necessary Duty; Use hospitality to one another (says St. Peter) without grudging. (2.) That altho' it be not lawful to invite and feast the Rich, yet is it most acceptable to God, when we feed and refresh the Poor; When thou makest a Feast, call rather the poor, and thou shalt be blessed. We must prefer the Duties of Christian Charity before Acts of Common Civility; Blessed are those Feast-makers, who make the Bowels of the Hungry to Bless them. (3.) That God ofttimes Rewards our Liberality to the poor very signally in this Life; but if it be deferred, we shall not fail to receive it at the Resurrection of the Just; The poor cannot recompense thee, but thou shalt be recompensed at the Resurrection of the just.  
15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat Bread in the kingdom of God. 16 Then said he unto him, A certain man made a great Supper, and bade many. 17 And sent his Servant at Suppertime to say to them that were bidden, Come, for all things are now ready. 18 And they all, with one consent, began to make excuse: The first said unto him, I have bought a piece of Ground, and I must needs go and see it; I pray thee have me excused. 19 And another said, I have bought five yoke of Oxen, and I go to prove them, I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come. 21 So that the servant came and shown his Lord these things. Then the master of the house being angry, said to his Servant, Go out quickly into the streets and lanes of the City, and bring in hither the poor and the maimed, the halt and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the Lord said unto the servant, go into the Highways and Hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, None of those men which were bidden shall taste of my Supper.  
One of them that sat at meat with our Saviour in the Pharisees House, hearing Christ speak of being Recompensed at the Resurrection of the Just, repeated that known saying among the Rabbins, Blessed is he that shall eat bread in the kingdom of God; that is, who shall be partaker of the Joys of Heaven. Hereupon Christ utters the Parable of the Marriage Supper, Recorded here by St. Luke with small variation from what was delivered by St. Matthew, Ch. 22. The first intention of our Saviour in that Parable seems to be this, to set forth that gracious offer of Mercy and Salvation which was made by the preaching of the Gospel unto the Jews, and to declare God's purpose of Receiving the Gentiles into the Fold of Christ, upon the Jews despising and rejecting that inestimable Favour. But besides this, it has an aspect upon us Christians, who have embraced the Doctrine of the Gospel. Here Note, (1.) That the Gospel for its freeness and fullness, for its varieties and delicacies, is like a Marriage-Supper; For (1.) it does create the same Relation between Christ and Believers that Marriage doth between Husband and Wife; (2.) it entitles to the same Privileges that a Conjugal Relation doth, to the same endearing Love and Tenderness, to the same Care and Protection, to the same Honour, and to the same Happiness; (3.) It obliges to the like Duties, namely, unspotted Love and fidelity, cheerful obedience to his Commands, reverence to his Person, submission to his Authority. (4.) It produces the same Effects; as the Effect of Marriage is increase of Children, so the fruit of the Gospel, is bringing many sons to God. Note (2.) That Gospel invitations are mightily disesteemed; they made light of the invitation, and offered frivolous Excuses for their refusal of it. Note (3.) That the preference which the World has in men's esteem, is the great Cause of the Gospel-Contempt; one had purchased a piece of Ground, another had bought five yoke of Oxen. Note (4.) The deplorable sadness of their Condition, who refuse upon any pretence whatever, to comply with the Gospel-Tender of Reconciliation and Mercy: The King was wrath, pronounced them unworthy of his Favour, and resolved they should not taste of his Supper, but sends forth his Servants to invite others to the Supper. Note (5.) The Notion under which the Gentiles are set forth unto us, such as were in Lanes, Streets, and Highways; that is, a rude, rustic, barbarous People, whom the Jews despised, yea, whom they held Accursed, yet even these are called and accepted, whilst the Jews, the first intended Guests are excluded, by means of their own Contempt. Note lastly, The means used to bring in the Gentiles to the Gospel-Supper; Go and compel them to come in; not by Violence, but persuasion; by Argumentation, not Compulsion; the plain and persuasive, the powerful and efficacious Preaching of the Word, with the Motions and influences of the Holy Spirit, are the Compulsion here intended; not external Force, not temporal Punishments, not outward Violence; Non Religionis est cogere Religionem, says Tertullian; No Man ought by Force and Violence to be compelled to the Profession of the true Faith.  
25 And there were great multitudes with him, and he turned and said unto them. 26 If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own life also, he cannot be my Disciple. 27 And whosoever doth not bare his cross and come after me, cannot be my Disciple.  
Our Saviour by these Expressions doth not condemn natural Love and Affection, either to our Relations, or our own Lives, but only regulates and directs it, showing that our first and chief Love must be bestowed upon himself; we may have, and aught to cherish tender and relenting affections towards our near and dear Relations: But then the Consideration of Christ's Truth and Religion must take place of these; yea, of Life itself; and when they stand in Competition with these, we are to regard them no more, then if they were the Objects of our Hatred. Learn hence, (1.) That no Man can be a sincere Disciple of Christ, who gives any Relation, or outward Enjoyment, a preference to Christ in his Heart and Affections. Christ must be Loved above all, or we Love him not at all; less Love he accounts and calls Hatred. (2.) That all the Disciples of Christ must be ready and willing whenever called to it, to quit all their Temporal Interests and Enjoyments, even Life itself, and submit to any Temporal Inconveniencies, even Death itself, and all this willingly and cheerfully, rather than disown their Relation to Christ, and quit the Profession of his Holy Religion; upon easier Terms than these, can none of us be the Disciples of Jesus.  
28 For which of you intending to build a Tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29 Lest haply after he hath laid the foundation, and is not able to finish it, all that behold it, begin to mock him. 30 saying, This man began to build, and was not able to finish. 31 Or, What King cometh to make War against another King, sitteth not down first, and consulteth, whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an Ambassage, and desireth Conditions of peace. 33 So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple.  
Our Blessed Saviour by these two Parables, advises all his Followers to sit down and consider, to weigh well, and cast up before hand what it is like to cost them, to go through with their Profession of Religion: This he tells us, common Prudence will direct Men to do in other Cases; particularly when they either go to Build or to fight; as a Man that intends to Build, will consult whither he is able to defray the Charge; and a King that goes forth to War, will consider what strength he has to make Opposition; in like manner should Persons engage in Religion; not rashly, but advisedly, with Consideration and Judgement; It is good to remember the Issues of Action before we Act, before we engage in the spiritual Combat to consider the difficulty of the Battle; What proud Leviathans we have to Conflict with, what mighty Giants to contend and strive against, even the World, the Flesh, and the Devil. But then we must take great care that our Deliberation and Consideration of Difficulties and Dangers may not deter us from, but work in us a steady Resolution for the Combat, looking up to Christ for his Auxiliary Aid and Strength, to render us Victorious, who tho' of ourselves we can do nothing, yet may do all things through Christ that strengthens us. Learn from hence, That such as take up a Profession of Christianity, without considering the dangers and difficulties, the Trials and Troubles, the Afflictions and Temptations which may accompany it, will never hold out in the spiritual Warfare, but either fall in it, or run from it.  
34 Salt is good, but if the Salt have lost his savour, wherewith shall it be seasoned? 35 It is neither fit for the Land, nor yet for the Dunghill, but men cast it out: he that hath ears to hear let him hear.  
Our Saviour here compares his Disciples to Salt, thereby denoting their Usefulness, Salt being one of the most useful things in Nature; and pointing also out their Duty, which is to Season themselves and others with sound Doctrine. But Hypocritical Professors are like unsavoury Salt, they are neither savoury in themselves, nor serviceable to others; our Saviour compares such Christians who have no savour of Piety and Goodness upon their Spirits to Salt, that having lost its Goodness, is neither fit for the Land, nor yet for the Dunghill; that is, being of a brackish Nature, it is wholly unfit to manure the Ground, and will rather occasion Barrenness then any Fruitfulness of Increase. Learn hence, That sincere and serious Christians, are and will be as the Salt of the Earth, that is, good and savoury in themselves, and endeavouring by good Exhortation and good Example to season others: But hypocritical Professors and Apostatising Christians will be cast out, and trampled upon as unsavoury Salt.   

CHAP. XV.  
This Chapter consists of three Parables; the design and scope of them all is this, to represent the great tenderness and compassion of God Almighty, towards the vilest and worst of sinners upon their sincere Repentance, and how highly pleasing it is to God when they do so; This is expressed by three Parables, (1.) Of a man's seeking diligently a Sheep that he had lost, and having found it, rejoicing greatly, and inviting his Neighbours to partake of his Joy. (2.) Of a Woman having lost a piece of Silver, and seeking carefully till she had found it; and then in like manner rejoicing with her Friends, for her good Success. (3.) Of a prodigal Son, who having spent his Time and consumed his Estate in Riot and Excess, at length returns to his Father's House, and is joyfully Received.  
1 THen drew near unto him all the Publicans and sinners, for to hear him. 2 And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them.  
The Publicans and Sinners, as they had done several times before, came to hear our Saviour's Instructions; he treated them very kindly, and conversed familiarly with them; at this the Pharisees were displeased, and murmured, censuring our Saviour for too much Familiarity with those Men, whom they looked upon as Scandalous to Converse with; not considering that he Conversed with them as their Physician, not as their Companion, and therefore his proper Work and Employment lay among his Patients; and that he might give all possible Encouragement to the Repentance of the greatest Sinners, he sets forth at once the tender care of God in Recovering such lost Sinners, and the inexpressible Joy that is found in Heaven at the welcome News of their Recovery, for thus it follows in the Parables.  
3 And he spoke this Parable unto them, saying. 4 What man of you having an hundred Sheep, if he lose one of them, doth not leave the ninety and nine in the Wilderness, and go after that which is lost until he find it. 5 And when he hath found it, he layeth it on his shoulders rejoicing. 6 And when he cometh home, he calleth together his Friends and Neighbours, saying unto them, Rejoice with me, for I have found my sheep that was lost. 7 I say unto you, That likewise joy shall be in Heaven over one sinner that Repenteth, more than over ninety and nine just persons, that need no Repentance.  
In this Parable Christ compares Sinners to Sheep going astray, and God the Father to a tender and careful Shepherd, seeking his stray Sheep, wherein he secretly Taxes the Pharisees for their Uncharitableness in censuring him for Conversing with Publicans and Sinners, and for their Envy at the Recovery of such Sinners by Repentance, assuring them, that they are far from the temper of the Holy Angels, who Rejoice more at the News of one Notorious Sinners Conversion, then for many Righteous Persons who went not astray; like as a Father is touched with a more sensible Joy, for the Recovery of one Son who was dangerously sick, then for the Health of all the rest who were in no such Danger. From the whole Note, (1.) That the Creatures Aberration may serve for our Instruction; the Sheep's straying away from us, should put us in mind of our wand'ring away from God. (2.) That Christ the great Shepherd of his Church, with vigilancy and care, seeketh up, and findeth out his lost Sheep, and will never give over his search, till he hath found them. (3.) That the Recovery of one lost Sinner by Repentance, is matter of exceeding Joy and Rejoicing to Christ the great Shepherd, and to all the Blessed Company of Heaven; There is joy in Heaven over one sinner that Repenteth, or changeth the whole Course of his Life, more than over Ninety and nine just Persons that need no such Repentance.  
8 Either what Woman having ten pieces of Silver, if she lose one piece, doth not light a Candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her Friends and her Neighbours together, saying, Rejoice with me, for I have found the piece which I had lost. 10 Likewise I say unto you, there is joy in the presence of the Angels of God over one sinner that Repenteth.  
The scope of this Parable is the same with the former; (1.) To express the Joy that is found with GOD and his Holy Angels, at the Recovery and Conversion of a notorious Sinner. (2.) To justify Christ in Conversing with such Sinners in order to their Repentance and Conversion, from the malicious Reflections of the Pharisees made upon our Saviour for so doing; the sense of the words seems to be this, If you do all justify the diligence and care of a Woman, using all possible means to recover the loss of a piece of Silver, that had Cesar's Image upon it, why (might our Saviour say) will you Pharisees Censure and Condemn me for seeking to recover and save lost Sinners, that have the Image of an Holy God enstamped upon them? Learn hence, (1.) That the Conversion of a Sinner from a Course and State of Sin and wickedness, is highly acceptable and pleasing unto God. (2.) That it is reasonable to suppose, that the Holy Angels in Heaven do conceive a new joy at the notice and news of a Sinners Repentance and Conversion unto God; how the Angels come by this Knowledge, whether by virtue of their Ministry here below, or whether God is pleased to reveal it to them above, as a thing extremely welcome and delightful to good Spirits, 'tis neither material to inquire, nor possible to determine. But their Happiness not being intensively infinite, it is certain that they may be Happier than they are. Note (3.) That God is not only willing to receive and embrace Repenting and Returning Sinners, but the News of their Repentance is entertained with so much joy in Heaven, that if it be possible for the Blessed Inhabitants of that place to have any thing added to their Happiness, this will be a new Accession to it: For tho' the Happiness of God himself be intensively infinite, and can have nothing added to it; yet the Happiness of Angels and glorified Spirits being but finite, is capable of Addition; and as their Knowledge and Love do increase, so their Felicity may be growing and improving to all Eternity; so that it is reasonable enough to suppose, that there is really joy among the Angels and Spirits of just Men made perfect, over every Sinner that Repenteth.  
11 And he said, A certain man had two sons. 12 And the younger of them said to his Father, Father give me the portion of Goods that falleth to me, and he divided to them his Living. 13 And not many days after, the younger Son gathered all together, and took his Journey into a far Country, and there wasted his Substance with riotous Living. 14 And when he had spent all, there arose a mighty Famine in that Land, and he began to be in want. 15 And he went and joined himself to a Citizen of that Country, and he sent him into his Fields to feed Swine. 16 And he would fain have filled his Belly with the Husks that the Swine did eat, and no man gave unto him. 17 And when he came to himself he said, How many hired servants of my Fathers have bread enough, and to spare, and I perish with hunger? 18 I will arise and go to my Father, and will say unto him, Father I have sinned against Heaven, and before thee. 19 And am no more worthy to be called thy Son, make me as one of thy hired Servants. 20 And he arose and came to his Father; but when he was yet a great way off, his Father saw him, and had compassion on him, and ran and fell on his Neck, and kissed him. 21 And the Son said unto him, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son. 22 But the Father said to his Servants, Bring forth the best Robe, and put it on him, and put a Ring on his Hand, and Shoes on his Feet. 23 And bring hither the fatted Calf, and kill it, and let us eat and be merry. 24 For this my Son was dead, and is alive again, he was lost and is found, and they began to be merry.  
In the two former Parables of the lost Sheep and lost Groat, was Represented to us the great pains and care which Christ takes for the Recovery of lost Sinners. In this third Parable of the Prodigal Son, is shadowed forth unto us, with what great readiness, joy and gladness our Heavenly Father receives repenting and returning Sinners. In the Face of this Prodigal, as in a Glass, we may behold, first, a riotous Sinners Aversion from God, secondly, a penitent sinner's Conversion to God, thirdly, a pardoned Sinners Acceptance and Entertainment with God. From the whole Learn (1.) What is the Nature of Sin, and the Practice of Sinners; Sin is a departing from God, and every Sinner doth voluntarily, and of his own accord, depart from him; He took his Journey into a far Country. Learn (2.) The great extravagancy which Sinners run into when they forsake God, and give up themselves to the Conduct of their Lusts and vile Affections; he wasted all his Substance with riotous Living; that is, spent his Time, and consumed his Treasure in riot and excess. (3.) Observe That sin will certainly bring Men into Streights, but straits do not always bring Men off from sin; he began to be in want, yet thinks not of returning to his Father's House. (4.) That sinners will try all ways, and go through the greatest Hardships and Difficulties before they will leave their sins, and return home to their Heavenly Father; He joined himself to a Citizen of that Country, and went into the Fields to feed Swine; he chooses rather to feed at the Hog's Trough, then to Feast in his Father's House. (5.) Observe at last the happy Fruits of a Sanctified Affliction, they put the prodigal upon serious Consideration, he came to himself: upon wise Consultation, I perish for hunger; and upon a fixed Resolution, I will arise and go to my Father; serious Consideration, and solid Resolution, are great steps to a sound Conversion and thorough Reformation. Observe (6.) The affectionate tenderness and compassion of the Father towards the returning Prodigal, tho' he had deserved to be sharply reproved, severely Corrected, and finally rejected and shut out of doors; yet the Father's Compassion is above his Anger; not a word of his miscarriages drops from the Father's Mouth, but as soon as ever the Son looks back, mercy looks out, and the Father expresses (1.) His speedy readiness to receive his son, he ran unto him; the Son did only arise and go, but the Father made haste and ran; Mercy has not only a quick eye to spy out a Penitent, but a swift Foot, it runs to embrace a Penitent. (2.) Wonderful Tenderness, he fell upon his neck; it had been much to have looked upon him with the Eye, more to have taken him by the hand, but most of all to fall upon his Neck. Divine Mercy will not only meet a Penitent, but embrace him also. (3.) Strong Affectionateness, he kissed him; giving him thereby a pledge and assurance of perfect Friendship and Reconciliation with him. Learn hence, That God is not only ready to give Demonstrations of his Mercy to penitent sinners, but also to give the Seals and Tokens of his special Reconciled Favour to them, they shall now have the kisses of his Lips, who formerly deserved the blows of his Hand; The Father ran unto him, fell on his Neck and kissed him. Observe Lastly, The great joy that appeared in the whole House, as well as in the Father's Heart, upon this great occasion, the prodigal Sons returning, They all began to be merry, there was Music and Dancing. Learn hence, That sincere Conversion brings the Soul into a joyful, into a very joyful State and Condition. The joy that Conversion brings, is an holy and spiritual joy, a solid and substantial joy, a wonderful and transcendent joy, an increasing and never fading joy; our joy on Earth is an earnest of the joys of Heaven; where there will be Rejoicing in the presence of our Heavenly Father, and his Holy Angels to all Eternity; Because we were dead, but are now alive again, we were lost but are found.  
25 Now his elder son was in the field; and as he came and drew nigh to the house, he heard Music and Dancing. 26 And he called one of the Servants, and asked what these things meant. 27 And he said unto him, Thy Brother is come, and thy Father hath killed the fatted Calf, because he hath received him safe and sound. 28 And he was angry and would not go in, therefore came his Father out and entreated him. 29 And he answering said to his Father, Lo! these many years do I serve thee, neither transgressed I at any time thy Commandment, and yet thou never gavest me a kid, that I might make merry with my Friends. 30 But as soon as this thy son was come, which hath devoured thy Living with Harlots, thou hast killed for him the fatted Calf. 31 And he said unto him, Son, thou art ever with me, and all that I have is thine. 32 It was meet that we should make merry and be glad, For this thy Brother was dead, and is alive again, he was lost, and is found.  
By the murmur of the Elder Son at the Prodigals Returning to, and Reception with his Father; some think the Jews in general are to be understood, whose peevishness to the Gentiles, and their Repine at the offer of Salvation, made unto them by the Gospel, is very evident from many places of Scripture; others understand it of the Scribes and Pharisees in particular, who presuming on their own Righteousness, as if they had never transgressed God's Commandments at any time, murmured at our Saviour for Conversing with Sinners, tho' it were in order to the bringing of them to Repentance; which instead of being frowardly discontented at, they ought to have rejoiced in. Learn hence, There is such an envious Spirit in Men, yea even in the best of Men, as inclineth them to repine at such Dispensations of Divine Grace and Favour, ●s others receive a●d they want (2.) That to indulge such a Spirit and Temper in ourselves, argues great sin and great folly; great sin, in being dissatisfied with God's Dispensations, and affronting his Wisdom and Justice; and great Folly, in making another's Good our Grief, as if we had less because another has more; The elder Son was angry, and would not go in, it follows, therefore came the Father out and entreated him: This shows the meekness of God, in dealing with us under our frowardness; and the high satisfaction he takes in a Sinners Conversion and Returning to his Duty. Lastly, This points out unto us our Duty to imitate God, and be Followers of him as dear Children. Doth he Rejoice at a Sinners Return to his Duty? so should we. 'Tis the Devil's Temper to regret and envy the Good and Happiness of others; he gnashes his Teeth, when the Prey he thought himself sure of, is snatched out of his Jaws. But to God and all his Holy Angels, nothing is so agreeable as the Repentance and Conversion of a Sinner from the Error of his ways, and the saving of a Soul from death; this is looked upon as a Resurrection from the Dead, and a ground of the greatest Joy and Rejoicing; It was meet that we should make merry and be glad; For this thy Brother was dead and is alive again, he was lost and is found.   

CHAP. XVI.  
1 AND he said also unto his Disciples, There was a certain rich Man which had a Steward, and the same was accused unto him, that he had wasted his Goods. 2 And he called him, and said unto him, How is it that I hear this of thee? Give an account of thy Stewardship, for thou mayest be no longer Steward. 3 Then the Steward said within himself, what shall I do? For my Lord taketh away from me the Stewardship; I cannot dig, to beg I am ashamed. 4 I am resolved what to do, That when I am put out of the Stewardship they may receive me into their Houses. 5 So he called every one of the Lord's Debtors unto him, and said unto him first, How much owest thou unto my Lord? 6 And he said an hundred measures of Oil, and he said unto him, Take thy Bill, and set down quickly, and write fifty. 7 Then said he to another, And how much owest thou? and he said an hundred measures of Wheat, and he said unto him, Take thy Bill and write Fourscore.  
Our Lord gins this Chapter with the Parable of a rich Man's 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, employ and improve our Lord's Goods to the best Advantage for ourselves, 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 Accounted of our Carriage therein, and the greater our Trust was, the heavier will our Beckoning be. (4.) That therefore it will be our highest Prudence, whilst we are entrusted with our Master's Goods, so to us● 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 do●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 yourselves 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 unrighteousness; 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 yourselves Friends of the Mammon of unrighteousness, 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 die, 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 Man's 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 Refreshed, 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 man's, 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 entrusts 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 Man's, If ye have not been faithful in that which is another man's; 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 trusties for the Poor; if much be put into our hands, it is to dispense to others, according to our Master's Order; let us be Faithful then in that which is another Man's, 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 from ourselves. Note (3.) That God is just, and will be eternally justified in denying his special Grace to those, who do not make use of his common Gifts; would Men be Faithful in improving a little, GOD would intrust them with more; did they not abuse the Trust of his common Gifts, he would not deny them the Treasure of his Saving Grace, called here, the true Riches.  
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.  
Observe here a Twofold Master spoken of, GOD and the World: GOD is our Master by Creation, Preservation, and Redemption; he has appointed us our Work, and secured us our Wages; the World is become our Master, by Intrusion, Usurpation, and a general Estimation; too many esteeming it as their chief Good, and delighting in it as their chief Joy. Observe (2.) That no Man can serve these two Masters, who are of contrary Interests, and issue out contrary Commands; when two Masters are Subordinate, and their Commands subservient each to other, the difficulty of serving both is not great; But where Commands interfere, and Interests clash, it is impossible; no Man can serve GOD and the World, but he may serve GOD with the World; we may be served of Riches, and yet serve God, but we cannot serve Riches but we must disserve God; we cannot serve GOD and the World both, and seek them as our chief Good and ultimate End, because no Man can divide his Heart betwixt GOD and the World. Learn hence, That to Love the World as our chief Good, to seek it as our highest Interest, and to serve it as our chief Commander, cannot stand with the Love and Service which we bear and owe to God our Maker. The World's Slaves, whilst such, can be none of God's free Men.  
14 And the Pharisees also who were Covetous, heard these things, and they derided him.  
The Pharisees were notoriously addicted to the sin of Covetousness, accounting no Men happy but them that were rich; and because the Promises made to the Jews were generally (tho' not only) of Temporal Blessings, they looked upon Poverty as a Curse, and esteemed the Poor Accursed, John 7.49. These Pharisees hearing their Covetousness reproved, and the Doctrine of Charity and Alms preached and enforced by our Saviour, they derided him in the shamefullest manner, with the highest degree of Contempt and Scorn, wring the Nose, and making Mouths at him, as the Original Word seems to import. Learn hence, (1.) That Sinners grow very angry and impatient under the Ministry of the Word, when they hear their darling sin, their beloved Lusts struck at, and sharply reproved. (2.) That Covetous Men, who make Wealth their Idol, when they hear the Doctrine of an Holy Contempt of the World Preached, and the great Duty of  Urged and Enforced, they make it the matter of their Contempt and Derision; The Pharisees heard and derided him.  
15 And he said unto them, Ye are they which justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed amongst men, is abomination in the sight of God.  
Here our Saviour sharply reproves the Pharisees for their horrible Pride, their Self-justification, and vain Affectation of the Opinion and esteem of others; as if Christ had said, You bear up yourselves, and take a pride in this, that Men know no ill by you, that no Man can say, Black is your Eye, but God can see that black is your Heart. Learn, That no Man ought to think himself approved of God, barely because he is approved by himself; for all who justify themselves upon the goodness of their Works, are not good.  
16 The Law and the Prophets were until John; since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for Heaven and Earth to pass, than one Tittle of the Law to fail. 18 Whosoever putteth away his Wife, and marrieth another, committeth Adultery; and whosoever marrieth her that is put away from her Husband committeth adultery.  
Our Saviour in these words gives the Pharisees to understand that their contempt of his Person and Doctrine was the more inexcusable, because they lived in and under the clearest Light of the Gospel; The Preaching of the Law and the Prophets continued but till John the Baptist came amongst you, since which time the Gospel has been clearly Preached, both by him, and myself unto you; and it has pleased God to give my Doctrine great acceptation in the World, tho' you Pharisees reject it; yet every one, that is, very many press into it; so that the Doctrine which you mock, the Holy Doctrine of the Gospel, others will embrace; yet lest whilst Christ spoke thus highly of the Gospel, the Pharisees should reproach him as a Destroyer of the Law, he shows that the Obligation of the Moral Law was of Eternal Force, and that Heaven and Earth should sooner pass, than the Obligation of that Law cease; which yet the Pharisees most shamefully violated, particularly the Seventh Commandment, which they break by permitting and practising Divorces, upon unjustifiable Grounds. Learn hence, That the Moral Law, in all the Branches of it, which is summarily comprehended in the Ten Commandments, is an Eternal Rule of Life and Manners, which is to stand in force as long as the World stands, and the frame of Heaven and Earth endures.  
19 There was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day. 20 And there was a certain Beggar named Lazarus, which was laid at his gate full of Sores. 21 And desiring to be fed with the crumbs which fell from the rich man's Table; moreover the Dogs came and licked his Sores.  
Our Saviour in this Parabolical History of Dives and Lazarus, instructs us concerning the right use of Riches, which is to capacitate us to do good to others, declaring that in the Life to come, the pious poor man shall be eternally Happy, whilst the unmerciful rich Man shall be intolerably miserable. Here Observe, (1.) That our Saviour did not censure the Rich Man for being Rich, but for being sensual, not for wearing costly Apparel, and keeping a plentiful Table, (which, if managed according to men's Qualities and Estates is a commendable Virtue) but his Sensuality and Luxury, and forgetting to feed the Hungry with the Superfluities of his Table; these are the things for which he is Censured. From whence me may Learn, That Pride and Luxury, Intemperance and Sensuality, are such abuses of Worldly Riches as Worldly Men are very prone and incident to. Rich Men too often make their Back and their Belly their God; Sacrificing and Devoting all they have, to the Service of those Idols. Observe (2.) That a poor and mean Condition, is the Lot of many, nay perhaps of the most in this World. (3.) That a Man may be poor and miserable in this World, and yet be very dear to God; the Grace of Sanctification is sometimes bestowed most eminently, where the Gifts of Providence have been dispensed more sparingly.  
22 And it came to pass that the Beggar died, and was carried by the Angels into Abraham's Bosom; the rich man also died and was buried. 23 And in Hell lift up his eyes, being in torments, and seethe Abraham afar off, and Lazarus in his bosom.  
Obs. here, (1.) That our Saviour represents all Men, both Good and bad, passing immediately out of this Life, into a State of Happiness or Misery; Lazarus died, and was carried by Angels into Abraham's bosom. Thence Note, That all Holy Souls, and amongst the rest the Godly Poor, are instantly, after Death, conveyed by Angels to their place of Rest and Blessedness. The Rich Man also died; this is added to let us know, that Riches for all men's Confidence in them, will not deliver from Death; the rich Man might be Surfeited, by faring deliciously every day, whilst Lazarus was Famished. And was Buried; Here is no mention of Lazarus' Burial, probably he had none, but fling out of the way into some Hole or Pit; or if he had a Burial, a very mean one, which is passed over in silence: All the advantage which a rich Man has by a great Estate after he is Dead, is only to have a pompous Funeral, which yet signifies nothing to him, because he is not sensible of it: And in Hell lifts up his Eyes, etc. he feels at once his own Misery, and sensibly perceives Lazarus his Happiness. Thence Note, That the Souls of wicked Men, whilst their Bodies lie in the Grave, are in a State of greatest Misery, which is aggravated, by the sense they have at the same time of the Saints Happiness.  
24 And he cried and said, Father Abraham have mercy on me, and send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue, for I am tormented in this flame.  
Observe here, (1.) The place where the rich Man Suffers, it is in Hell; the Souls of wicked Men, when they leave their Bodies, do certainly go into a place of Torment, which is not only beyond Expression, but our Apprehension also; Eye hath not seen, nor ear heard, nor has it entered into the Heart of Man, to conceive those dreadful things which God has prepared for them that hate him. Observe (2.) The sin for which he Suffers, it is the Sin of unmercifulness. Thence Learn, That uncharitableness and unmercifulness to the Poor, is a very great sin, and such a sin as alone, and without any other Gild, is sufficient to Ruin a Man for ever; there is found in this sin, great Impiety towards God, and great Inhumanity towards our own Nature. Obs. (3.) The Nature and Quality of his Sufferings, they are tightly painful, and void of the least degrees of Comfort; not a drop of Water is granted to cool an inflamed Tongue. Learn thence, That the least Refreshments are impatiently desired by damned Souls in Hell, but righteously denied and withheld from them; a drop of Water was desired, but not granted.  
25 But Abraham said, Son, Remember, that thou in thy Life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented.  
Observe (1.) The Title given to the rich Man by Father Abraham, Son; He doth not revile him, tho' a very bad Man; if we revile the Good we are unjust, they deserve it not; if we revile the Bad, we are unwise, we shall get nothing by it; a wise Man knows not what it is to give bad Language. Observe (2.) The Admonition given, Remember, that thou in thy Life-time receivedst thy good things; thy good things in which thou placedst all thy Happiness; thy good things, which thou lookedst upon thyself as the Proprietor, and not as the Dispenser of; Now remember what thou hadst, and what thou abusedst. Learn hence, That the outward Blessings which are afforded to wicked Men on Earth, will be sadly remembered in Hell; Son, remember that thou in thy life-time receivedst thy good things. (2.) That no Man ought to measure his Happiness hereafter by his Temporal Felicity here; we may receive our good things here, and yet be tormented hereafter. (3.) That no Man ought to be excessively troubled if he meets with Hardship here, because those for whom God designs good things hereafter, may have their evil things here; Son, Thou hadst thy good things, and also Lazarus evil things.  
26 And besides all this, between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us, that would come from thence.  
The meaning is, That there neither is, nor can be any Commerce or intercourse betwixt glorified Saints and damned Sinners; but the State of Souls at Death is unalterably fixed and stated. Learn, that the miserable Condition of damned Souls in the next World, and the blessed Condition of glorified Souls, is unchangeably and unalterably such; the power of God is irresistible, and the will of God is invariable, the Oath of God is immutable; I have sworn that they shall never enter into my rest.  
27 Then said he, I pray thee therefore Father, that thou wouldst send him to my Father's house. 28 For I have five Brethren, that he may testify unto them, lest they also come to this place of torment.  
Here the rich Man is represented as retaining even in Hell some tenderness for his Relations on Earth; yet others think, that the kindness intended, was rather to himself than to his Relations; fearing that their sinning by his Example should be an aggravation of his own Torments. Note thence, That the presence of sinful Relations and companions in Hell, may be supposed to make a considerable Addition to the miseries of the Damned; the sight of those whom they have sinned with, is a fresh revival of their own Gild; all the Circumstances of their past and profligate Lives, are upon this occasion continually in their remembrance.  
29 Abraham saith unto him, They have Moses and the Prophets, let them hear them.  
That is, they have the inspired Writings of Moses and the Prophets, which sufficiently declare the Mind and Will of God to Mankind, and therefore it is unreasonable to expect any farther Revelation. Learn thence, That a standing Revelation of God, is Evidence sufficient for Divine things; it is a more certain way of Conveyance, and more secure from Imposture: Secondly, That there is sufficient Evidence that Moses and the Prophets, or the Writings of the Holy Scriptures are of Divine Authority, and therefore to be read and heard, to be believed and assented to; They have Moses, etc.  
30 And he said, nay, father Abraham, but if one went unto them from the dead, they would repent.  
As if he had said, they have always had Moses and the Prophets in their hands, but yet their Hearts remain impenitent; but if a special Messenger be sent to them from the Dead, this will not fail to awaken them, and bring them to Repentance. Learn hence, how prone we are to dislike God's Method and Means, which he has appointed for Reclaiming us from our Sins, and imagine some Methods of our own would be more Successful. The Scriptures read, the Word Preached, the Sacraments Administered; these are the ordinary Means which the Wisdom of God has appointed for men's Conviction; and if we think a Messenger from the Dead would be a more conducible Means, the next Verse will confute us, and thoroughly satisfy us, that whom the Scriptures convince not, probably nothing will; for thus it follows:  
31 If they hear not Moses and the Prophets, neither will they be persuaded, tho' one arose from the dead.  
A very awakening Text this is, which speaks dreadfully to Persons sitting all their days under the Ministry of the Gospel, and yet find not their Understandings enlightened, their judgements convinced, their Wills subdued, and their Lives Reform by it. Were it possible for such Persons to see one come from the Dead, yea from the Damned, with the flames of Hell about his Ears, wring his Hands and gnashing his Teeth, bewailing his Misery, and beseeching them to take warning by his Example, and in time to acquaint themselves with God, and be at Peace; all this would have no farther effect upon them, than to move their Passion a little for the present, whilst the dreadful found is in their Ears; the Ordinances of God, and not his Providences, are the instituted and appointed means for men's Conversion and Salvation. Note then, (1.) That no Visions or Apparitions, no new revelations concerning Eternal Rewards and Punishments, are to be expected from the other World, in order to men's Conversion and Salvation. Note (2.) That the Word of God dispensed to us, and the ordinary Means of Grace enjoyed by us, are a more conducible and effectual means to persuade Men to Repentance, than if one should arise from the Dead and Preach unto them. A Messenger from the Dead cannot bring with him either a more necessary Doctrine, or a more certain and infallible Doctrine, nor bring with him better Arguments for our Conviction, than what the Scriptures do propound to our Consideration; nor can we expect a greater Co-operation of the Holy Spirit, or a greater Concurrence of Divine Power to render a Message from the Dead more effectual, then doth ordinarily attend the Ministry of the Word. Hence forward then, let us not wonder, if when a Drunkard drops down dead upon the spot, the Companions say to one another, drink on: If Sinners daily tumble one another into the Grave, without considering the Operation of God's Hand; this to those that consider this Text, will not seem strange; For if they hear not Moses and the Prophets, neither will they be converted, tho' hundreds of Sinners before their Eyes drop down dead; nay, if they hear not Moses and the Prophets, neither will they be persuaded tho' one arose from the Dead.   

CHAP. XVII.  
1 THen said he unto the Disciples, it is impossible but that offences will come, but woe unto him through whom they come. 2 It were better for him that a Millstone were hanged about his Neck, and he cast into the Sea, then that he should offend one of these little ones.  
Two things are here Observable, (1.) The Necessity of Scandalous Offences, It must needs be that offences come, if we consider men's Corruption, Satan's Malice, God's Permission and just Judgement. Observe (2.) The Misery and Mischief which comes by these Scandals; Woe unto the World because of Offences; Woe to such as give the Scandal, this is vae indignantis, the Woe of one denouncing; and woe to such as stumble at offences given, this is vae dolentis, the Woe of one Lamenting. From the whole Note (1.) That Scandals or Offensive Actions in the Church of Christ, will certainly happen, and frequently fall out amongst those that profess Religion and the Name of Christ; It is impossible but that Offences will come. Secondly, That Scandalous and offensive Actions from such as profess Religion, and the Name of Christ, are Baneful and Fatal Stumbling-blocks to wicked and worldly Men. Thirdly, That the Offence which wicked Men take at the Falls of the Professors of Religion, to the hardening of themselves in their wicked and sinful Practices, is matter of just and great Lamentation; Woe unto the World because of Offences, Matt. 18.7.  
3 Take heed to yourselves, if thy Brother trespass against thee, rebuke him, and if he repent forgive him. 4 And if he trespass against thee Seven times in a day, and seven times in a day, and turn again to thee, saying, I repent, thou shalt forgive him.  
The Doctrine of Forgiving an offending Brother, is pressed upon us with many forceable Arguments in the New Testament, which speak it to be a Duty of indispensable Necessity. This place is to be understood of private Offences, and personal Wrongs and Injuries done by one Man to another, which we must first reprove, and then remit; and altho' it be said, If he repent, forgive him; that is not to be understood, as if we needed not pardon our Brother if he neglected to repent and ask Forgiveness; but whether he acknowledges his offence or no to us, our Hearts must stand ready to forgive the Wrong done to us, and to pray for Forgiveness on his behalf, at the hands of God; laying aside all thoughts and desire of Revenge in our own Cause; and standing ready to do any Office of Love and Service for our offending Brother. Learn hence (1.) That to fall often into the same Offence against our Brother, is a great aggravation of our Offence; If thy Brother trespass against thee seven times in a day; that is, very often. (2.) That as the Multiplication of Offences is a great aggravation of Offences, so the Multiplying of Forgiveness, is a great Demonstration of a Godlike Temper in us; he that Multiplies sin, doth like Satan, sin abundantly; and he that multiplies Pardon, doth like God, pardon abundantly.  
5 And the Apostles said unto the Lord, increase our Faith.  
Observe here, (1.) The Supplicants, the Apostles; (2.) the Person Supplicated, the Lord; (3.) The Supplication itself, increase our Faith; (4.) The occasion of this Supplication, our Saviour urging the Duty of forgiving Injuries. Learn (1.) That all Graces in general, so the Grace of Faith in particular, is weak and imperfect in the best of Saints. (2.) That the most eminent Saints, (Apostles not excepted) are very sensible of the imperfection of their Faith, and very importunate with God, daily for the increase of it, Lord, increase our Faith. (3.) That Faith strengthened enables the Soul to the most difficult Duties of Obedience, and particularly helps to the practice of that hard Duty of Forgiving Injuries: When our Saviour had preached the Doctrine and Duty of Forgiveness, the Apostles instantly pray, Lord, increase our Faith.  
6 And the Lord said, If ye had Faith as a Grain of Mustardseed, ye might say to this Sycamine-Tree, Be thou plucked up by the Root, and be thou planted in the Sea, and it should obey you.  
Here our Saviour tells his Disciples, that if they have the smallest degrees of true Faith, lively, operative Faith, it will enable them to perform this difficult Duty of Forgiving Injuries, and all other Duties, with as much facility and ease, as a miraculous Faith would enable them to remove Mountains, and transplant Trees. Learn, That there is nothing which may tend to the Glory of God, or to our own Good and Comfort, but may be obtained of God by a firm exercise of Faith in him; All things are possible to him that believeth.  
7 But which of you having a Servant ploughing, or feeding , will say unto him, by and by, when he is come from the field, Go, and sit down to meat? 8 And will not rather say unto him? make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink. 9 Doth he thank that Servant, because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable Servants, we have done that which was our Duty to do.  
The Design and Scope of this Parable is to show, that Almighty God neither is nor can be a Debtor to any of his Creatures, for the best Services which they are able to perform unto him; and that they are so far from meriting a Reward of Justice, that they do not deserve a return of thanks; three Arguments our Saviour makes use of, to evidence and prove this; (1.) In respect of God, who is our absolute Lord and Master; and the Argument lies thus, if Earthly Masters do not owe so much as thanks to their Servants for doing that which is commanded them, how much less can God owe the Reward of Eternal Life to his Servants, when they are never able to do all that is commanded them, in a perfect and sinless manner? (2.) In respect of ourselves, who are his Bond-servants, his Ransomed Slaves, and consequently we are not our own Men, but his who hath redeemed us; and accordingly do own him all that Service, yea more than all that we are able to perform unto him; and therefore whatever Reward is either promised or given, it is wholly to be ascribed to the Master's Bounty, and not to the Servants Merit. (3.) To Merit any thing by our good Works is impossible, in regard of the Works themselves, because all that we can do, altho' we did do all that is Commanded us, is but our Duty. The Argument runs thus; to bounden Duty belongs no Reward of Justice; but all the Service we do perform, yea more than we can perform to God, is Bounden Duty, therefore there is due unto us no reward of Justice, but of free Mercy. From the whole Note (1.) That we are wholly the Lord's, both by a right of Creation, and Redemption also. (2.) That as his we are, so him we ought to serve, by doing all those things which he hath Commanded us. (3.) That when we have done all, we are to look for our Reward, not of Debt, but of Grace. (4.) That wer●●ur Service and Obedience absolutely Perfect, yet it cou●d not merit any thing at the hand of Justice; When ye have done all, say, etc.  
11 And it came to pass as he went to Jerusalem, that he passed through the midst of Sama●ia and Galilee. 12 And as he entered into a certain Village, there met him ten men that were Lepers, which stood afar off. 13 And they lifted up their voice and said, Jesus, Master, have mercy on us.  
Observe here (1.) Tho' the Samaritans were bitter Enemies to the Jews, and had been guilty of great incivility towards our Saviour, yet our Saviour in his Journey to Jerusalem balks them not, but bestows the favour of a Miracle upon them. Civil Courtesy and Respect, may and aught to be paid to those that are the professed Enemies of us, and our Holy Religion. Observe (2.) Tho' the Leper by the Law of God was to be separated from all other Society, (God thereby signifying to his People, that the Society of those that are spiritually Contagious, aught to be avoided) yet the Law of God did not restrain them from Conversing with one another; accordingly these Ten Lepers get together, and are Company for themselves. Fellowship is that we all naturally affect, tho' even in Leprosy; Lepers will flock together, Where shall we find one Spiritual Leper alone? Drunkards, profane Persons, will be sure to Consort with one another: why should not God's Children delight in an Holy Communion, when the Wicked join hand in hand? Observe (3.) Tho' Jews and Samaritans could not abide one another, yet here in Leprosy they Accord; here was one Samaritan Leper with the ●ewish. Common Sufferings had made them Friends, whom Religion had disjoined: Oh what Virtue is there in Afflict●● to unite the most alienated and estranged Hearts. Observe (4.) These Lepers apply themselves to Christ the great Physician, they cry unto him for Mercy, with respect to their Afflictions; they jointly cry, they all lifted up their voice with fervent importunity, Teaching us our Duty, to join our Spiritual Forces together, and set upon God by Troops: Oh Holy and Happy Violence that is thus offered to Heaven; how can we want Blessings when so many Cords draw them down upon our Heads?  
14 And when Jesus saw them, he said unto them, Go, show yourselves unto the Priests, and it came to pass, that as they went, they were cleansed.  
Observe here (1.) The preventing Grace and Mercy of Christ, their Disease is Cured  it can be complained of; Go, show yourselves to the Priests, says Christ, and in their going they were cleansed; they were healed before they could come at the Priests, that as the Power that healed them was wholly Christ's, so might the Praise be also. Observe (2.) A twofold reason why Christ commanded them to go to the Priests, (1.) In Compliance with the Ceremonial Law, which required the Leper to be brought to them, to judge whether healed or not; and if so, to receive the Offering prescribed, in Token of Thankfulness. (2.) For the Trial of their Obedience; had they stood upon Terms with Christ, and said, alas, to what purpose is it to show ourselves to the Priests? what good can their Eyes do us? we should be glad to see ourselves Cured; but why should we go to them to see ourselves loathed? Had they thus expostulated, they had not been healed; what Command soever we receive from Christ, we must rather consider the Authority of the Commander, than the weight of the thing Commanded; for God delights to try our Obedience by small Precepts; happy for these Lepers, that in obedience to Christ went to the Priests, for as they went, they were healed.  
15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God. 16 And fell down on his face at his feet giving him thanks, and he was a Samaritane.  
Observe here (1.) All were Healed, but one was Thankful; the Cure is wrought upon the Bodies of all, Thankfulness is found but in the Heart of one; the Will makes the difference in Men, but he makes the difference in Wills, who at first made the Will. All these Lepers were Cured, all saw themselves Cured, their sense was alike, their Hearts were not alike. Observe (2.) The Person that made this return of Thankfulness to Christ, he was a Samaritan; that is, none of the Jewish Nation, but one that was a Stranger to the Common Wealth of Israel; neither Place nor Parentage can block up the way, or stop the Current of God's free Mercy, which reaches the unworthy, and the ill-deserving. Observe (3.) How singly he returns his Thanks, he gets away from his Fellows to make his Acknowledgements; there are Cases wherein Singularity is not only Lawful, but Laudable; instead of Subjecting ourselves to others Examples, it is sometimes our Duty to resolve to set an Example to others; for it is much better to go the right way alone, then to err with Company. Observe (4.) How speedily he returns his Thanks; no sooner doth he see his Cure, but he hasts to acknowledge it; a noble Pattern of Thankfulness; What speed of Retribution is here? late Payments of our Thankfulness Savours of Ingratitude; it were happy for us Christians, did we learn our Duty of this Samaritan.  
17 A●d ●●●s answering said, Were there not Ten ●le●n●●d? but where are the Nine? 18 There 〈◊〉 not found that returned to give Glory to God, save this Stranger. 19 And he said unto him, Arise, go thy way, thy Faith hath made thee whole.  
In the face of these ten Lepers we may, as in a Glass, behold the Face and Complexion of all Mankind: How few are there, oh Lord! scarce more than One in Ten, who after signal Mercies, return suitable Thanks. Men howl to God upon their Beds, but run away from God as soon as they are raised up by him. Observe farther, what an exact account Christ keeps of his own dispensed Favours; Were there not not ten cleansed? He forgets our Sins, but Records his own Mercies; It is one of his glorious Titles, a God Forgiving and Forgetting Iniquity, but his Mercies are over all his Works, and deserve everlasting Remembrance. God keeps a Register of his Mercies towards us, oh shall not we record the favours received from him? at once to declare his Bounty towards us, and our Thankfulness towards him? Observe Lastly, The thankful Leper was a Samaritane, but the Nine that were unthankful were Israelites. Learn thence, That the more we are bound to God, the more shameful is our ingratitude towards him; where God may justly expect the greatest returns of Praise and Service, he sometimes receiveth least. God has more Rent, and better paid him from a smoky Cottage, than he has from some stately Palaces.  
20 And when he was demanded of the Pharisees, when the kingdom of God should come? he answered them and said, the kingdom of God cometh not with Observation. 21 Neither shall they say, lo here, or lo there, for behold the kingdom of God is within you.  
The Generality of the Jews, and particularly the Pharisees, expected that the promised Messiah should be a Temporal Prince, and deliver them from the Roman Yoke, under which they groaned. Accordingly the Pharisees here demanded of our Saviour, when the Kingdom of God, of which he had so often spoken, should-come? Christ answers them, That his kingdom cometh not with observation, that is without Pomp and Splendour, which Men may observe and gaze upon; but he tells them, the Kingdom of God was now among them, by the Ministry of John Baptist and Himself; and was already set up in the Hearts of his People, by the secret Operations of his Holy Spirit. Learn here, That the false Notion which the Jews had of the Messiah and his Kingdom, That he himself was to be a Temporal Prince, and his Kingdom a secular Kingdom, to be set up with a great deal of Noise, Pomp and Splendour, did hinder the generality of them from believing in him. Secondly, That the Kingdom which Christ designed to set up in the World, was altogether Spiritual, not obvious to Humane Senses, but managed in the Hearts of his People by the Sceptre of his Spirit; My Kingdom cometh not with observation, but is within you.  
22 And he said unto the Disciples, the days will come when ye shall desire to see one of the days of the son of man, and ye shall not see it. 23 And they shall say to you, see here, or see there, go not after them, nor follow them. 24 For as the Lightning that lighteth out of the one part under Heaven, shineth unto the other part under Heaven, so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this Generation.  
In the remaining part of this Chapter, our Saviour acquaints his Disciples with what days of Tribulation and distress were coming on the Jewish Nation in general, and on Jerusalem in particular, Days of Suffering, (as if our Saviour had said) are not far off when you will wish for my Bodily presence again among you, to support and comfort you; and when many Seducers will rise up, pretending to be Deliverers, but go not you after them; for after this Generation have rejected and crucified me, my Coming (says Christ) to execute Vengeance on my Enemies and Murderers at Jerusalem, by the Roman Soldiers, will be sudden, and like the Lightning that shines in an instant, from one part of the Heavens to the other. From this Coming of Christ to judge Jerusalem, which was an Emblem of the final Judgement, we may gather this Instruction, that the Coming and Appearance of the Lord Jesus Christ, to the judging of wicked and impenitent Sinners, it will be a very certain, sudden, and unexpected Appearance.  
26 And as it was in the days of No, so shall it be also in the days of the Son of Man. 27 They did eat, they drank, they married Wives, they were given in Marriage, until the day that No entered into the Ark, and the flood came and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded. 29 But the same day that Lot went out of Sodom, it reigned Fire and Brimstone from Heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of Man is revealed.  
In these Verses our Saviour declares that Jerusalem's Destruction, and the World's final Desolation at the great Day, would be like the Destruction of the old World in the Days of Noah, and like the Destruction of Sodom in the Days of Lott, and that both in regard of unexpectedness, and in regard of Sensuality and Security; as they before the Flood were eating and drinking, Marrying and giving in Marriage; that is, wholly given up to Sensuality and Debauchery; and did not know, that is, did not consider the Flood's coming, till it swept them away; thus was it before the Destruction of Jerusalem, and thus will it be before the end of the World. Hence we Learn, That as the old World perished by Infidelity, Security, and Sensuality, so will the same Sins be prevalling before the Destruction of this present World, As it was in the days of Noah, so shall it be in the days of the Son of Man.  
31 In that day, he which shall be in the house top, and his staff in the house, let him not come down to take it away; and he that is in the field, let him likewise not turn back. 32 Remember Lot's wife.  
Here our Saviour advises them, that when they shall see the Judgements of God breaking out upon Jerusalem, that they make all possible speed to get out of it, as Lot and his Family did out of Sodom; and to take heed of imitating Lott's Wife, who looking back became a pillar of Salt, Gen. 19 Where Observe (1.) Her Offence, she looked back. (2.) The punishment of her Offence, She became a pillar of Salt; her Offence in looking behind her was manifest Disobedience to the Divine Command, which said, Look not behind thee; and proceeded either from Carelessness, or from Covetousness, or from Curiosity, or from Compassion to those she left behind her, and was undoubtedly the effect of great Infidelity, she not believing the Truth of what the Angel had declared as touching the Certainty and Suddenness of Sodom's Destruction. The Punishment of her Offence was Exemplary, She became a pillar of Salt; that is, a perpetual Monument of Divine Severity for her Infidelity and Disobedience. Where Note, (1.) The suddenness of her Punishment; the Justice of God Surprises her in the very Act of Sin, with a present Revenge. (2.) The seeming disproportion betwixt the Punishment and the Offence; her Offence was a forbidden Look. From whence Carnal Reason might plead, was it not sufficient for her to lose her Eyes, but must she lose her Life? but the Easiness and Reasonableness of the Command aggravated her Disobedience; and tho' her Punishment may seem severe, it was not unjust. Now says our Saviour, Remember Lotts' Wife; that is, let her Example caution all of you against Unbelief, Disobedience, Worldly Mindedness, Contempt of God's Threaten, and Lingering after the Forbidden Society of lewd and wicked Persons.  
33 Whosoever shall seek to save his Life shall lose it, and whosoever shall lose his Life, shall preserve it. 34 I tell you in that night, there shall be two men in one bed, the one shall be taken, and the other left. 35 Two Women shall be grinding together, the one shall be taken and the other left. 36 Two men shall be in the field, the one shall be taken, and the other left.  
In this Hour, when Judgement is come upon Jerusalem, Christ declares, that whosoever shall take any unchristian Course to preserve his Life, by denying him and his Holy Religion, he shall lose Eternal Life; but he that for Christ's sake shall lose his natural Life, instead of a Mortal, shall enjoy an immortal Life in Bliss and Glory. Here we Learn, (1.) That the Love of Temporal Life is a great Temptation to tempt Men to deny Christ and his Holy Religion, in a day of Trial. (2.) That the surest way to attain Eternal Life, is cheerfully to lay down our Temporal Life, when the Glory of Christ, and the Honour of Religion requires it of us. Christ farther adds, that in this Terrible Night of Jerusalem's Calamity, when Destruction comes upon her, the Providence of God will remarkably distinguish between one Person and another: True Believers, and constant Professors shall be delivered, and none else; such shall escape the Danger, others shall fall by it.  
37 And they answered and said unto him, Where Lord? and he said unto them, Wheresoever the Body is, thither will the Eagles be gathered together.  
The Disciples hearing our Saviout speak of such Tremendous Calamities, inquire where these Judgements should fall; he answers them figuratively, and by a Proverbial Speech, That where the Carcase is, there will the Eagles be gathered together: signifying that Jerusalem, and the obdurate Nation of the Jews, was the Carcase which the Roman Armies, whose Ensign was the Eagle, would quickly find out and feed upon; and that Judea in general, and Jerusalem in particular, would be the Theatre and Stage of those Tragical Calamities. Learn thence, That the appointed Messengers of God's Wrath, and the instruments of his Vengeance, will suddenly gather together, certainly find out, and severely punish an impenitent People devoted to Destruction, Where the Carcase is, (that is, the Body of the Jewish Nation) there will the Eagles (that is, the Roman Soldiers) be gathered together.   

CHAP. XVIII.  
1 AND he spoke a Parable unto them, to this end, that men ought always to pray, and not to faint. 2 Saying, There was in a City a Judge, which feared not God, neither regarded man. 3 And there was a widow in that City, and she came unto him, saying, Avenge me of mine Adversary. 4 And he would not for a while: But afterward he said within himself, Tho I fear not God, nor regard man. 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust Judge saith. 7 And shall not God avenge his own Elect, which cry day and night unto him, tho' he bear long with them? 8 I tell you, he will avenge them speedily.  
There is no Duty in Christianity, the practice of which our Saviour presses upon us more frequently than this Duty of Prayer. To encourage his Disciples (and us in them) to fervency, importunity, and perseverance in this Duty, he propounds here the Parable of an unjust Judge, who was overcome by an importunate Widow, to do her Justice contrary to his own Inclinations; from whence our Saviour argues, that if Importunity will prevail with a sinful Man, to grant Petitions offered to him; how much more prevalent will such Importunity be with the infinitely good God, to relieve the Necessities of such as devoutly implore his help? And the force of the Argument lies thus; the Judge in the Parable, was an inferior and subordinate Judge, was an unrighteous and unjust Judge, was a merciless and hard hearted Judge, and yet upon her importunity, he avenged her; how much more will the Sovereign and Supreme Judge, the Holy and Righteous Judge, the Merciful and Compassionate Judge of all the Earth, hear and help his Praying People, and be the just Avenger of those that fear him? From the whole Note (1.) That Prayer, or Liberty of making our Requests known to God is an inestimable Favour and Privilege; he that considers the Nature of GOD, and the Nature of Man, cannot question it; God is a Being of infinite Fullness and Perfection; a Self-sufficient, and an All-sufficient Good; and man an indigent, helpless dependent Creature; full of Wants, and obnoxious to Dangers. (2.) That Prayer is not only an inestimable Privilege, but an indispensable Duty. So solicitous is God for our Welfare and Happiness, that he makes our Privilege our Duty, by the Authority of his Command; so that we are at once ungrateful to God, and unjust to ourselves, in the most exalted Degree, if we do not pray unto him, and spread our Wants before him. Observe (3.) That this Duty of Prayer is not an Occasional, but a constant Duty; Men ought always to pray, that is, (1.) at all seasonable times and fit opportunities; we are said to do a thing continually, when we do it Seasonably; now the Seasons for Prayer are Morning and Evening. As the Morning and Evening Sacrifice was constant among the Jews, and the Fire was always upon the Altar and never went out; so he that prays Morning and Evening, may be said to be instant in prayer, and to pray without ceasing. (2.) Always to pray, is an endeavour always to keep the Heart in a praying Frame, and to be very frequent in offering up pious Ejaculations, and short mental Prayers to God, as occasion shall offer; when in the Field, in the Shop, in the Bed, when Sleep departs, in the Journey when alone, this may be done advantageously without loss of Time, and Acceptably without danger of Hypocrisy, which too often mingles itself with our more set Prayers. Observe (4.) We must not only pray constantly, but pray fervently, yea importunately, if we would pray successfully; we must cry to God, as the Widow to the Judge; vehemency and importunity, are both helps and ornaments to Prayer, they both Fortify and Beautify our Prayers, they pierce the Heavens, and offer an Holy Violence to God: Oratio vincit invincibilem & ligat Omnipotentem haec Deo Grata est, says Tertullian, God delights in such Importunity.  
8 Nevertheless when the Son of Man cometh, shall he find Faith on the Earth?  
If by the Son of Man's Coming, we understand Christ's Coming in Judgement against Jerusalem, than the sense is this; That when he comes to take Vengeance on the obstinate Jews, and to destroy their City, he shall find but little Faith, and patiented waiting for help from God in the Land of Judea, and consequently little Importuning him with incessant Cries and Supplications, as this poor widow did the unjust Judge. Secondly, if by the Son of Man's Coming, we understand Christ's Coming to Judge the World at the Last Day, than the sense is, when he Cometh he will find but few Faithful ones, comparatively speaking; he will find but few sincere and serious Christians, in whom the genuine effects and fruits of Faith are found. Learn, That when Christ shall come to Judgement, he will find comparatively very few whose Hearts have not fainted, and very many, who through the power that Temptation has upon the Frailty of humane Nature, are fallen away; When the Son of Man cometh, will he find Faith on the Earth? verily but little Faith, and few Faithful ones.  
9 And he spoke this Parable unto certain which trusted in themselves, that they were Righteous, and despised others. 10 Two men went up into the Temple to pray, the one a Pharisee, the other a Publican. 11 The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. 12 I fast twice in the week, I give Alms of all that I possess. 13 And the Publican standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his Breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified, rather than the other; for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.  
The Design and Scope of our Saviour in this Parable is to reprove and condemn the Pharisees, and in them all other Self-Justiciaries, who having an high Opinion of, and trusting in their own Righteousness, despised others as vile Persons, whose Religion is not accompanied with Ostentation, and who pretend not to such extraordinary degrees of Sanctity as themselves. And the Parable further shows, That an humble, Self-Condemned Sinner, who tho' he has been wicked, is now sensible of it, and with shame and sorrow confesses it before God, shall be sooner pardoned, and find Favour with God, than he that vaunts of his Virtue, and rests in the outward Duties of Religion; his pride and exaltation of himself shall abase him, while the others Humility shall exalt him. This is the general Scope of the Parable; the particular Observations from it are these, (1.) The Pharisee and the Publican both Pray, they both pray together, they both pray together in the place of Prayer, the Holy Temple, and they both Pray, Apud se, with and within themselves; where the Duty and Action is the same, there may be vast difference in the purpose and intention; doth an humble Saint pray? so may an haughty Hypocrite; Two men went up into the Temple to pray, the one a Pharisee, the other a Publican. Observe (2.) The Pharisees Prayer, He stood and prayed with himself, God I thank, etc. Where Note, his Gesture, He stood and prayed; standing and kneeling are Praying Gestures, but sitting is a rude Indecency, except in Cases of Necessity; In Prayer, says pious Bishop Hall, I will either stand as a Servant to my Master, or Kneel as a Subject to my Prince. Note farther, It is said, he prayed, but here is not one Petition, but Thanksgiving; God I thank thee, etc. Whence Learn, That Thanksgiving is a part of Prayer; Hannah's Prayer, as it is called 1 Sam. 2. is a Canticle or Song of Praise; we then Pray best when we praise God most. Again, See the Pharisees Pride in this his Prayer; This proud Beggar shows not his Wounds but his worth, not his Rags but his Robes, not his Misery, but his Bravery; yea he brings God Almighty in a Reckoning of his Services; I fast twice a Week, I give Alms of all that I possess, and thanks God more that others were bad, than that himself was good; had the Pharisee with an humble Mind thanked God for his restraining Grace, that tho' he were not so good as he should be, that yet he was not so vile and bad as some others, this had been no fault, but when he comes before God with a proud and scornful Mind, inwardly pleased, that others were so bad, and so much worse than himself; giving Thanks rather for others Badness, than his own Goodness; This is a wickedness incident to none but Devilish Dispositions. Learn hence, That whatever shows of Goodness an Hypocrite may make, yet he is inwardly glad, and takes a secret Delight in others Badness; God I thank thee that I am not as this Publican; which was a kind of Triumph, and proud insultation over the poor Publican; he would seem to thank God that he was not so bad as the Publican, when indeed he was glad that the Publican was not so good as himself. Observe (3.) The Publicans Behaviour, in an humble sight and sense of his own sinfulness and unworthiness. He stood afar off, probably in the Court of the Gentiles, where all sorts of Sinners might come; acknowledging thereby, that he was unworthy to come near the Holy Majesty of God; not presuming to lift up his eyes to Heaven, That place of perfect Holiness and Purity; but like a true self-condemned Penitent, smote upon his Breast, and in bitter Remorse of Soul said, God be merciful to me a sinner. Hence Learn, That a truly humble temper of mind, well becomes us in all our Approaches and Addresses to God, and is more acceptable to him than all pompous Performances whatsoever. For Observe Lastly; The Publican being thus condemned of himself departs Justified by God; He went down to his house justified, rather than the Pharisee; the Pharisee justified himself, the Publican was justified by God. Thence Learn, That a Penitent Sinner, who is indeed poor in Spirit, is far more esteemed of God, than he that makes long Prayers, fasts often, Tithes all his Substance, and prides himself in all this. Without Humility, all is vain Glory and Hypocrisy; and the Seemingly most Sanctified Person that has it not, is like a painted Sepulchre, Beautiful without, but full of rottenness within.  
15 And they brought unto him Infants, that he would touch them; but when his Disciples saw it, they rebuked them. 16 But Jesus called them unto him and said, Suffer little Children to come unto me, and forbidden them not, for of such is the kingdom of God. 17 Verily I say unto you, whosoever shall not receive the Kingdom of God as a little Child, shall in no wise enter therein.  
Observe here (1.) A solemn Action performed; Children, Infants, sucking Children, as the word signifies, are brought to Christ that he might bless them, the Parents looking up-Christ as a Prophet, as a great and extraordinary Prophet, persuaded themselves, that by his Prayers, and laying his Hands on their Children, they should be preserved from Bodily Diseases, and from Satan's Power, and that he would confer upon them all needful Blessings. Learn (1.) That Infants are capable of Benefit by Jesus Chrst. (2.) That it is the best Office that Parents can perform unto their Children, to bring them unto Christ, that they may be made partakers of that Benefit. (3.) That if Infants are capable of Benefit by Christ, if capable of his Blessing on Earth, and Presence in Heaven; if they be Subjects of his Kingdom of Grace, and Heirs of his Kingdom of Glory, then may they be Baptised; for they that are within the Covenant, (Acts 2.39.) have a Right to the Privileges of the Covenant, and to Baptism the Seal of the Covenant: And if Christ denies not Infants the Kingdom of Heaven, which is the greater, What Reason have his Ministers to deny them the Benefit of Baptism, which is the less. Learn (4.) That Christ will have all his Disciples and Followers to resemble little Children in such Properties wherein they may be patterns to them, viz. in Humility and Innocency, in freedom from Malice and Revenge, in Docibility and Teachableness, in Cleaving to, and Depending upon their Parents, and in Contentedness with their Condition; Whosoever shall not receive the Kingdom of God as a little Child, shall in no wise enter therein.  
18. And a certain Ruler asked him, saying, Good Master, What shall I do to inherit Eternal Life?  
We have here a considerable Person, a Ruler, coming to Christ, with an important question in his Mouth, What must I do to inherit eternal Life? Where Note (1.) He believes the certainty of future State. (2.) He professes a desire of an Eternal Happiness in that State. (3.) He declares his readiness and willingness to do some good thing in order to the obtaining of that Happiness. Hence Learn, (1.) That the Light of Nature, or Natural Religion, teaches Men that good Works are necessary to Salvation; or that some good thing must be done by them, who at Death expect Eternal Life; it is not Talking well, and Professing well, but Living well, that Entitles us to Heaven, and Eternal Life.  
19 And Jesus said unto him, Why callest thou me Good? None is good, save one, that is God.  
Our Saviour here reproves this Person for calling him Good, when he did not own to be God; saying, There is none good, that is, Essentially and Originally Good, absolutely and immutably Good, but God only; nor any derivatively Good, but he that receives his Goodness from God also.  
20 Thou knowest the Commandments, Do not commit Adultery, Do not Kill, Do not Steal, Do not bear false Witness, Honour thy Father and thy Mother.  
Note here, that the Duties Directed to by our Saviour, are the Duties of the Second Table, nothing being a better Evidence of our unfeigned Love to God, than a sincere Performance of our Duty to our Neighbour; Love to Man is a Fruit and Testimony of our Love to God. Learn thence, That such as are defective in the Duties of the Second Table, Charity and Justice towards Man, do make but a Counterfeit show of Religion, tho' they pretend to the highest Degrees of Love to God.  
21 And he said, all these things have I kept from my Youth up.  
This Assertion might be very true according to the Pharisees sense and interpretation of the Law, which Condemned only the gross outward Act, not the inward Lusts and Motions of the Heart. An external Obedience to the Letter of the Law this Man might possibly have performed; this made him think well of himself, and conclude the goodness of his own Condition. Learn hence, How prone Men are to think the best of themselves, and to have too high an Opinion of their own Goodness and Righteousness before God; this is very natural, but dangerous and fatal.  
22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing, Sell all that thou hast, and distribute unto the Poor, and thou shalt have Treasure in Heaven, and come and follow me.  
Here Observe (1.) Our Lord's Admonition, Yet lackest thou one thing, which was true Self-denial, in renouncing the Sin of Covetousness, and the inordinate Love of Worldly Wealth: We ought in the midst of our abundance, to maintain a readiness of Disposition, to part with all for God's sake, that is dear unto us in this World. Observe (2.) Our Lord's Injunction, Sell all that thou hast, and give to the poor. This was not a Common, but a special Precept, given particularly to this Rich Man for Trial, like that given to Abraham, Gen. 22. and to convince him of his corrupt Confidence in Riches; yet is the Precept thus far of general use to us all, to teach us so to contemn Worldly Possessions, as to be willing to part with them all at God's Pleasure, and when they prejudice our Salvation.  
23 And when he heard this, he was sorrowful, for he was very rich.  
Here Note the Effect which our Saviour's Admonition had upon this Person, He was sorrowful. Learn thence, That Carnal Men are exceeding sorrowful when they cannot win Heaven in their own way. (2.) That such as are wedded to the World, will renounce Christ rather than the World, when the World and Christ stand in Competition, he went away sorrowful, (St. Mark 10.22.) for he was very rich.  
24 And when Jesus saw he was very sorrowful, he said, How hardly shall they that have Riches enter into the Kingdom of God? 25 For it is easier for a Camel to go through a Needle's eye, then for a rich Man to enter into the kingdom of God. 26 And they that heard it, said, Who then can be saved? 27 And he said, the things which are impossible with men, are possible with God.  
Our Holy Lord takes occasion from the rich Man's Departure from him, to discourse concerning the danger of Riches, and the Difficulties that attend Rich Men in their way to Heaven. From whence we may collect and gather (1.) That Rich Men do certainly meet with more Difficulties in their way to Heaven, than other Men; 'tis difficult to withdraw their Affections from Riches, to place their supreme Love upon God in the midst of their Riches, and to depend entirely upon God in a rich Condition; For the rich man's wealth is his strong Tower. (2.) That yet the fault lies not in Riches, but in rich Men, who by placing their Trust, and reposing their Confidence in Riches, do render their Salvation difficult, if not impossible. (3.) Our Saviour's proverbial Speech, of a Camels going through the eye of a Needle, implies thus much, That it is not only a great Difficulty, but an utter impossibility, for such as abound in Worldly Wealth, and place their Confidence therein, to be Saved, without an extraordinary Grace and Assistance from God. 'Tis hard for God to make a Rich Man Happy, because he thinks himself Happy without God. (4.) That as difficult and impossible this may seem to Men, yet nothing is impossible with GOD; he can change the Heart of the Rich, by the rich and powerful Influences of his Holy Spirit, That which is impossible with Men, is possible with God.  
28 Then Peter said, Lo, we have left all and followed thee.  
It was well done, and wisely done of Peter, to leave all and follow Christ, it was the best Bargain he ever made in all his Life. But Observe how he magnifies that little he had left for Christ, and ushers it in with a Note of Admiration, Lo! we have left all and followed thee. Learn hence, That tho' it be very little that we Suffer for Christ, and have to forsake upon his Account, yet we are prone to magnify and admire it, as if it were some great matter. Lord says Peter, We have left all; What all, Man, hadst thou to leave? a few ragged Nets, and a Tattered Fisherboat; a great All indeed, next to nothing at all, scarce worth mentioning, and yet how is it magnified? Behold we have left all, and followed thee.  
29 And he said unto them, Verily I say unto you, There is no man that hath left house or parents, or brethren, or wife, or children, for the kingdom of God's sake. 30 Who shall not receive manifold more in this present time, and in the world to come Eternal Life.  
Observe here the Lenity and Kindness of our Lord's Gracious Answer, he tells his Disciples, That they who had left all and followed him, should be no losers by him; that in this World they should receive many fold. St. Mark 10.30. says, an hundred fold; but how so? Non formaliter, sed eminenter, non in specie, sed in valour, Not in Kind, but in Equivalency; not an hundred Brethren, and Sisters, and Possessions, in Kind, but he shall enjoy all that in God, which all Creatures would be to him, if they were multiplied an hundred times. Oh the Sanctifying Gifts and Saving Graces, the supporting Comforts, and ravishing Consolations of the Holy Spirit, are a sufficient Compensation for any thing, for all, yea for more than all that we can part with for the sake of Christ.  
31 Then he took unto him the Twelve, and said unto them, behold we go up to Jerusalem, and all things that are written by the Prophets concerning the Son of Man shall be accomplished. 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spit upon. 33 And they shall Scourge him, and put him to Death, and the third day he shall rise again. 34 And they understood none of these things, and this saying was hid from them; neither knew they the things which were spoken  
We find our Blessed Saviour very frequently acquainting his Disciples with his approaching Sufferings, to prevent the Offence that they might take at them, when the Providence of God brought them forth; his Design was to arm them with expectation of his Sufferings, and to quicken them to Preparation for their own; yet is it here said, That the Disciples understood none of these say; Why so? were not the words easy enough to be understood? yes, but they could not reconcile them to the Notion of the Messiah, which they had drank in; they concluded he should be a Temporal Prince, and subdue their Temporal Enemies, but could not conceive how he that should redeem Israel, should die, and be thus barbarously used; we had great need to consider well what Notions we have concerning the things of God, before we entertain them; for false Notions once taken up, are not without great difficulty laid down.  
35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the wayside, begging. 36 And hearing the multitude pass by, he asked what it meant? 37 And they told him, That Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou Son of David have mercy on me. 39 And they which went before rebuked him, that he should hold his peace; and he cried so much the more, Thou Son of David have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him. 41 Saying, What wilt thou that I shall do unto thee? and he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight, thy Faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God, and all the people when they saw it, gave praise unto God.  
This Chapter concludes with the recital of a famous Miracle, wrought by our Saviour upon a Blind Man, whom St. Mark calls Bartimeus. Where we have Observable (1.) The Blind Man's Faith in Acknowledging Christ to be the Messiah; for so much the Title of Son of David did import. (2.) Observe his Fervency as well as his Faith, he cried to Christ for the Mercy of Healing, Have mercy on me thou Son of David: A true sense of Want, either Bodily or Spiritual, will cause a Soul to cry to Christ with earnestness and importunity. Observe (3.) The great Compassion and Condescension of Christ towards this blind Man; he stood still, he called him, and enlightened his Eyes. (4.) Before Christ would restore the blind Man to sight, he must sensibly complain of the want of sight, and cry unto him for it. Christ knows all his Creatures Wants, but takes no notice of them, till they make them known to him by Prayer. Observe (5.) How much Christ magnifies Faith; what he attributes to it, and how he rewards the least Exercise of it, Jesus said, thy faith hath saved thee. Christ himself was the efficient Cause of the blind man's Healing; but he exerted this Divine Power upon the Exercise of the blind Man's Faith; and accordingly says, Thy Faith hath saved thee. (6.) Note in what way and manner the Blind Man doth express his Thankfulness to Christ for his recovered Sight, he followed him, glorifying God: Mercy received from Christ is then well Improved, when it engages us to follow Christ; this should be the Effect of all Salvations wrought for us; he praiseth God best, that serveth him most, the Life of Thankfulness consists in the Thankfulness of the Life.   

CHAP. XIX.  
1 AND Jesus entered and passed through Jericho. 2 And behold, there was a man named Zacheus, which was the chief among the Publicans, and he was rich.  
This History which relates the Calling and Conversion of Zacheus the Publican, is ushered in with a Note of Wonder, Behold there was a man named Zacheus; It is both great and good News to hear of a Soul Converted unto God; especially such a remarkable Sinner as Zacheus was; for (1.) he was by Profession a Publican; a Calling that carried Extortion in its Face, and bad defiance to his Conversion; yet behold from the Toll Booth is Zacheus called to be a Disciple, and Matthew an Apostle; such is the Freeness of Divine Grace, that it often calls the greatest sinners, and Triumphs in their powerful Conversion. (2.) He was a Chief Publican, and probably one of the chief of Sinners, yet behold him among the chief of Saints. Lord! What Penitent need despair of thy Mercy, when he sees a Publican, nay the chief of Publicans gone to Heaven? (3.) It is added as a farther Circumstance, That he was Rich; his Trade was not a greater obstacle to his Conversion than his Wealth; not that there is any malignity in Riches considered in themselves, but they become a snare through the Corruption of our Natures. Zacheus had not been so famous a Convert, if he had not been Rich; if more Difficulty, yet was there more Glory in the Conversion of rich Zacheus. To all these might be added a fourth Circumstance, namely, that Zacheus was Converted in his old Age, after a long Habit of sin contracted. Such instances, tho' few, has God left upon Record in Scripture, Abraham and Manasses in the Old Testament, Zacheus and Paul in the New.  
3 And he ran before, and sought to see Jesus, who he was, and could not for the Press, because he was little of stature. 4 And he climbed up into a Sycamore Tree to see him, for he was to pass that way.  
Zacheus desired to see Jesus, this was a sight that few rich Men desire to see; the sight of Cesar's Face upon their Coin is more pleasing to them, then to see the Face of Christ in his Ordinances; yet it was not Faith but Fancy and Curiosity that made Zacheus climb the Sycamore to see Jesus; but the Curiosity of the Eye, gave occasion for the belief of the Heart; he that desires to see Jesus is in the way to enjoy him, 'tis good to be near the place where Christ is, whatever Principle bring us thither.  
5 And when Jesus came to the place, he looked up and saw him, and said unto him, Zacheus, make haste and come down, for to day I must abide at thy House, 6 And he made haste and came down, and received him joyfully.  
What an instance is here of Christ's preventing Grace and Mercy; Zacheus climbs up into the Sycamore to see Jesus, Jesus first sees him; little did Zacheus think, that Jesus should cast up his Eyes to him; Christ's Looks are Converting Looks, there went a Divine Power along with them, to change the Heart of him whom he looked upon; he that could heal a Disease by the Him of his Garment, could change an Heart with the glance of his Eye. Observe farther, Christ doth not only Note, but Name Zacheus; He bids him come down, for he must abide at his house; What a sweet Familiarity was here, tho' the distance be infinitely great betwixt our Saviour and ourselves, yet he treats us, not with a Majestic Stateliness, but with a gracious Affability. Some Note, That Zacheus was the first Man we read of to whose House Christ invited himself. Observe Lastly, With what speed Zacheus hastens down, and with what Alacrity he entertains our Saviour; Curiosity carried him up, but Love brings him down, and he entertains Christ joyfully; but alas! it was but for a few Hours. Lord! How great is the Happiness of that Man that Receives and Entertains thee, not for a Day or a Year, or for Millions of Years, but for Everlasting Ages? Oh let us welcome thee into our Hearts by Faith, whilst we are here on Earth, and then thou wilt make us welcome with thyself Everlastingly in thy Kingdom.  
7 And when they saw it, they all murmured saying, That he was gone to be a Guest with a Man that is a sinner.  
That is, the Pharisees who were there, were highly discontented that Christ went to a Publicans House, whom they looked upon as the worst of Men; their Eye was Evil, because Christ's was good: Whither should the Physician go, but to the Sick, the whole need him not.  
8 And Zacheus stood and said unto the Lord, Behold, Lord, half of my Goods I give to the poor, and if I have taken any thing from any Man by false accusation, I restore him .  
Two things are here Observable, the greatness of his Charity, and the justness of his Restitution. As to his Charity, Observe (1.) The freeness of it; not I lend, but I give: (2.) The readiness of it, not I will, but I do give. (3.) The justness and honesty of it, my Goods, not my Spoils; what is my own, and not rend from others by Rapine or Extortion. (4.) The largeness, and extensiveness of this Charity, half of my Goods, not an inconsiderable pittance. (5.) The fitness of his Charity, to the Poor; not to the rich, not to his rich Heirs, but to his poor Neighbours. Again, as his Charity was large, so his Restitution was just; as he gave half to the Poor, so he Restored fourfold to the wronged; What an evidence was here of a true Penitent, Confession and Satisfaction are both found with him.  
9 And Jesus said unto him, This day is Salvation come unto this house, forasmuch as he also is the Son of Abraham.  
That which Zacheus gave to the Poor, was nothing to what Christ gave to him: it was but dross he gave to them, it was Salvation Christ gave to him: Where is the Man that can say God is in his Debt for Acts of Charity and Mercy? Where is he that will not own God the best and quickest Paymaster? This day is Salvation come to this house; 'tis thine in Title, and e'er long it shall be thine in Possession; Forasmuch as he also is the Son of Abraham; that is, either a natural Son of Abraham, a Jew, or a Spiritual Son a Believer; the Heir of Abraham's Faith, which was also imputed to him for Righteousness: Oh happy Zacheus! thou hast climbed up from thy Sycamore to Heaven, and by thy Charity and Justice hast purchased to thyself a Kingdom that fadeth not away.  
10 For the Son of Man is come to seek and to save that which was lost.  
Observe here (1.) A Description of Man's deplorable State and undone Condition, he is Lost. (2.) The Care of Christ to Seek and Recover Man out of that lost State; The Son of Man is come to seek and to save that which is lost. Learn (1.) That Man's Condition is a Lost Condition, and every unregenerate Man is a lost Man; he has lost his God, his Soul, his Happiness, his Excellency, his Liberty, his Ability. (2.) That the great Errand that Christ came into the World upon, it was to seek and to save lost Sinners; this he does by his Blood, by his Word, by his Spirit, and by his Rod.  
11 And as they heard these things, he added and spoke a Parable, because he was nigh to Jerusalem, and because they thought the king. dom of God should immediately appear. 12 He said therefore, A certain Nobleman went into a far Country, to receive for himself a Kingdom, and to return. 13 And he called his Ten Servants, and delivered them Ten Pounds, and said unto them occupy till I come. 14 But his Citizens hated him, and sent a Messenger after him, saying, We will not have this Man to Reign over us. 15 And it came to pass when he was returned, having received the Kingdom, that he commanded those Servants to be called unto him, to whom he had given the Money, that he might know how much every man had gained by Trading. 16 Then came the first, saying, Lord, thy pound hath gained ten Pounds. 17 And he said unto him, Well, thou good Servant, Because thou hast been Faithful in a very little, have thou Authority over Ten Cities. 18 And the second came, saying, Lord, Thy pound hath gained Five pounds. 19 And he said likewise to him, Be thou also over Five Cities. 20 And another came, saying, Lord, Behold, here is thy pound which I have laid up in a Napkin. 21 For I feared thee, because thou art an austere Man, thou takest up that thou laidst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked Servant; Thou knewest that I was an austere Man, taking up that I laid not down, and reaping that I did not sow. 23 Wherefore then gavest not thou my money into the Bank, that at my coming I might have received my own with Usury. 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath Ten pounds. 25 And they said unto him, Lord, he hath Ten pounds. 26 For I say unto you, that unto every one which hath shall be given; and from him that hath not, even that which he hath shall be taken away. 27 But those mine enemies, that would not that I should Reign over them, bring hither, and slay them before me.  
For the better understanding of this Parable, we must (1.) Consider the occasion of it, (2.) The Design and Scope of it, (3.) The Lessons of Instruction which our Saviour intended us by it. As to the former; the occasion of our Saviour's uttering this Parable, seems to be this, he was now going up to Jerusalem to die, some of the Company were of Opinion, that he would immediately enter upon his Kingdom, and Act as a Temporal Prince, delivering them from the Romans, and destroying his and their Enemies; he lets them understand the quite contrary, that he must die and rise again, and ascend into Heaven, and then return again and receive the Kingdom; and that he was now taking his last Journey to Jerusalem, in order to that End. The Design, (2.) and Scope of the Parable, together with the Interpretation of it is thus, The Nobleman here mentioned, is our Saviour himself, who in his State of great Humiliation was but like a Nobleman; His going into a far Country, signifieth his return from Earth to Heaven; his coming back again, signifieth his Coming to Judgement; his calling his Servants, and delivering them their Talents, intimates to us, the various Gifts which he bestows upon the Sons of Men, all which are to be employed in his Service, and improved to his Glory, his calling his Servants to an Account plainly signifies, that when Christ comes to Judgement, he will have an account of every Individual Person, how they have used the Gifts, and improved the Talents entrusted with them; and that they may expect to be impartially Rewarded according to their Works, for God will appear a Righteous God, and will Condemn Sinners out of their own Mouths, and a most certain and final Ruin will be their Portion, whilst those that were Faithful in his Service shall be crowned with his Rewards. Now from the whole we may Learn these Lessons of Instruction, (1.) That our Lord's State of Humiliation and great Abasement on Earth, being past and over, a glorious State of Exaltation he is now arrived at in Heaven; God has exalted him with great Triumph to his Kingdom in Heaven. (2.) That Clothed with infinite Majesty and Power, and attended with an innumerable Host of Glorified Angels and Saints, this exalted Saviour will come to Judge Angels and Men. (3.) That in the mean time Christ variously dispenses to his Servants particular Talents, to be employed and improved for his own Glory and his Churches good. (4.) That there will most certainly be a Reckoning-day, or a time when our Lord will take an Account of men's improving those Gifts and Graces which were given them as so many Talents to be improved by them. (5.) That there will be degrees of Happiness and Misery in the other World, according to men's Degrees of Faithfulness or Negligence in this. (6.) That it is abominably False and Impious to charge God, as being rigid and severe with Men, and requiring Impossibilities at their Hands, For out of their own Mouths will God condemn them. Lastly, That the Condition of God's Faithful Servants will be unspeakably Happy, and that of the unprofitable Servant intolerably Miserable, both in this World, and in the next; the Righteous shall enter into the joy of their Lord, and be 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, etc.  
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 tied, whereon yet never man sat, lose him, and bring him hither, 31 And if any man ask you why do you lose 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 losing the Colt, the Owners thereof said unto them, Why lose 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  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 rejoice, 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 die. (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 Cheerfulness 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 Traveled like a poor Man on Foot, now he goes up to Jerusalem to die for us, he will Ride, to show his great Forwardness to lay down his Life for us; but what was the Beast he road upon, an Ass' Colt, to Fulfil that Prophecy, Zach. 9.9. Tell ye the Daughter of Zion, behold your King cometh, riding upon an Ass; yea, it was a Colt upon which never man road 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  upon a thousand Hills. Here Note, What a clear and full Demonstration Christ gave of his Divine Nature; of his Omnisciency in foreseeing and foretelling the Event; of his Omnipotency in inclining the Heart, and overruling 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  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 joyful 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 fond admire; yet because he was a King, he would be proclaimed such; and have his Kingdom, Confessed, 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 Ass' 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 People's Mouths they would have stopped; Master, rebuke thy Disciples; they did not like the Music: 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 witnessing 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 Judgements that hung over their Heads for those Sins, even the utter Ruin 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 understand the presence of Christ amongst them, the Preaching of the Gospel to them; She did not know, that is, she did not consider, she did not prize and improve her Privileges as she ought, but stopped her Ear against the words of Christ; and closed her Eyes against the miraculous Works of Christ, till at last they were hidden from her Eyes. Learn hence, (1.) That the time of a People's enjoying the Light and Liberty of the Gospel, it is a limited day, it is a short day, If thou hadst known in this thy day. (2.) That it is the sad and usual Lot of the Gospel not to be embraced, and entertained by a People, to whom it is in Mercy sent, till it be too late, and the time of their Visitation be past and over, Oh that thou hadst known, but now thou shalt never know, now they are hid from thine Eyes.  
43 For the day shall come, that thine enemies shall cast a Trench about thee, and compass thee round, and keep thee in on every side. 44 And shall lay thee even with the ground, and thy Children within thee, and they shall not leave in thee one stone upon another, Because thou knewest not the time of thy Visitation.  
Here we have a Prophetical Prediction of the total and final Destruction of the City of Jerusalem by the Roman Armies, who begird the City round, burned the Temple, starved the People, and brought such Ruin and Destruction upon the place, as no History could ever parallel; the reason is assigned, because they knew not the time of their Visitation; that is, the time when God visited them with his Gospel, first by the Ministry of John, then by the Preaching of Christ himself, and afterwards by his Disciples and Apostles. Hence Learn, (1.) That when God gives his Gospel to a People, he gives that People a merciful and a gracious Visitation. (2.) That for a People not to know, but neglect the time of their gracious Visitation, it is a God provoking, and a Wrath-procuring Sin, Because thou knewest not the time of thy Visitation, therefore the time shall come, that thine Enemy shall lay thee even with the Ground, and not leave one stone upon another; which History tells us was literally fulfilled, when Turnus Rufus with his Plough, ploughed up the very Foundation Stones upon which the Temple stood. Lord! how has sin laid the Foundation of Ruin in the most Flourishing Cities and Kingdoms.  
45 And he went into the Temple, and began to cast out them that sold therein, and them that bought. 46 Saying unto them, It is writ, My house is the house of Prayer, but ye have made it a Den of Thiefs. 47 And he taught daily in the Temple, but the chief priests, and the Scribes, and the chief of the People, sought to destroy him. 48 And could not find what they might do; for all the people were very attentive to hear him.  
No sooner was our Blessed Saviour entered Jerusalem, but his first walk was to the Temple, and his first Work was to Purge and Reform it from abuses, not to ruin and destroy it, because it had been abused. But what was the Profanation of the Temple that so offended our Saviour: Answer, in the Court of the Gentiles, the outward Court of the Temple, there was a public Mart or Market kept, where were sold Oxen, Sheep and Doves for Sacrifice, which otherwise the People must have brought up along with them from their Houses; as a pretended ease therefore to the People, the Priests ordered these things to be Sold hard by the Altar; but our Blessed Saviour being justly offended at this Profanation of his Father's House, cast the Buyers and Sellers out of the Temple. Teaching us, That there is a special Reverence due to God's House, both for the Owners sake, and the Service sake; nothing but Holiness can become the place where God is Worshipped in the Beauty of Holiness; the Reason is added, My house is the house of Prayer, where by Prayer is to be understood the whole Worship and Service of God, of which Prayer is an eminent and principal part; That which gives Denomination to an House, is most certainly the chief work to be done in that House; now God's House being called An House of Prayer, implies, that Prayer is a chief and principal Work to be performed in this House; yet take we heed that we set not the Ordinances of God at variance one with another; we must not Idolise one Ordinance, and vilify another, but reverence them all, and pay an awful respect to all Divine Institutions. Our Blessed Saviour here in his House of Prayer, Preached daily to the People, as well as Prayed with them; and all the People were as attentive to hear his Sermons, as he was constant at their Prayers. Prayer Sanctifies the Word, and the Word fits us for Prayer, if we would Glorify God, and Edify ourselves, we must put Honour upon all the Ordinances of God, and diligently attend them upon all occasions.   

CHAP. XX.  
1 AND it came to pass, that on one of those days, as he taught the people in the Temple, and preached the Gospel, the chief Priests and the Scribes came upon him with the Elders. 2 And spoke unto him, saying, Tell us by what Authority thou dost these things? or who is he that giveth thee this Authority? 3 And he answered and said unto them, I will also ask you one thing and answer me. 4 The Baptism of John, Was it from Heaven? or of men? 5 And they reasoned with themselves, saying, If we shall say from Heaven, he will say, Why then believed ye him not? 6 But and if we say of men, all the people will stone us, for they be persuaded that John was a Prophet. 7 And they answered, that they could not tell whence it was. 8 And Jesus said unto them, neither tell I you, By what authority I do these things.  
The Pharisees having often quarrelled at our Saviour's Doctrine before, they call in question his Mission and Authority now: Although they might easily have understood his Divine Mission by his Divine Miracles, for Almighty God never impowered any to work Miracles, that were not sent by him. Our Blessed Saviour understanding their Design, gives them no direct Answer, but Replies to their Question, by ask them another; The Baptism of John, was it from Heaven? or of men? that is, was it of Divine Institution or of Humane Invention? plainly implying, that the calling of them who call themselves the Ministers of God, aught to be from God; No man ought to take that honour upon him, but he that is called of God, as was Aaron, Heb. 5.8. The Pharisees Reply, that they could not tell, whence John had his Mission and Authority; which was a manifest Untruth; they knew it, but durst not own it. By refusing to tell the Truth, they fall into a Lie against the Truth; thus one Sin ensnares and draws men on to the Commission of more: Such as will not speak exact Truth, according to their Knowledge, they fall into the sin of Lying against their Knowledge, and their Conscience; our Saviour answers them, Neither tell I you by what Authority I do these things; he doth not say, I cannot, or I will not tell you, but I do not, I need not tell you; because the Miracles which I work before you, are a sufficient Demonstration of my Divine Commission, that I am sent of God amongst you; because God never set the Seal of his Omnipotency to a Lie, nor impowered any Impostor to work real Miracles.  
9 Then began he to speak to the People this parable; A certain man planted a Vineyard, and let it forth to Husbandmen, and went into a far Country for a long time. 10 And at the season he sent a Servant to the Husbandmen, that they should give him of the fruit of the Vineyard, but the Husbandmen beat him, and sent him away empty. 11 And again he sent another Servant, and they beat him also, and entreated him shamefully, and sent him away empty. 12 And Again he sent the the third, and they wounded him also, and cast him out. 13 Then said the Lord of the Vineyard, What shall I do? I will send my beloved Son, it may be they will Reverence him, when they see him. 14 But when the Husbandmen saw him, they reasoned among themselves, saying, This is the Heir, come let us kill him, that the Inheritance may be ours. 15 So they cast him out of the Vineyard, and killed him: What therefore shall the Lord of the Vineyard do unto them? 16 He shall come and destroy these Husbandmen, and shall give the Vineyard unto others; and when they heard it, they said, God forbidden. 17 And he beheld them and said, What is this then that is written? The stone which the Builders rejected, the same is become the head of the Corner. 18 Whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder. 19 And the chief Priests, and the Scribes the same hour sought to lay hands upon him; but they feared the People; for they perceived, that he had spoken this Parable against them.  
In the Parable before us, the Jewish Church is compared to a Vineyard, God the Father to an Householder, his planting, pruning and fencing his Vineyard, denotes his Care to furnish his Church with all needful Helps, and Means, to make it Fruitful; his Letting it out to Husbandmen, signifies the committing the Care of his Church to the Priests and Levites, the public Pastors and Governors of the Church; his Servants are the Prophets and Apostles whom he sent from time to time to admonish them to bring forth answerable Fruits to the Cost which God had expended on them; his Son, is Jesus Christ, whom the Rulers of the Jewish Church slew and Murdered. So that the Design and Scope of the Parable is to discover to the Jews, particularly to the Pharisees, their obstinate impenitency, under all the means of Grace, their bloody Cruelty towards the Prophets of God, their tremendous Gild in Crucifying the Son of God; for all which God would unchurch them fiinally, Ruin their Nation, and set up a Church among the Gentiles, that should bring forth better Fruits than the Jewish Church ever did. From the whole Note (1.) That the Church is God's Vineyard, a Vineyard is a place enclosed, a place well planter, well fruited, and exceeding dear and precious to the Planter, and the Owner of it. (2.) That as dear as God's Vineyard is unto him, in case of Barrenness and unfruitfulness, it is in great danger of being destroyed, and laid waste by him. (3.) That the only way and course to engage God's Care over his Vineyard, and to prevent its being given to other Husbandmen, it is to give him the Fruits of it; it is but a Vineyard that God lets out; it is no Inheritance; no People ever had so many Promises of God's Favour as the Jews; nor ever enjoyed so many Privileges whilst they continued in his Favour, as they did; but for rejecting Christ, and his Holy Doctrine, they are a despised, scattered People throughout the World. See the Notes on Mat. 21.39, 44.  
20 And they watched him, and sent forth spies which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the Governor. 21 And they asked him, saying, Master, We know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly. 22 Is it lawful for us to give Tribute unto Cesar, or not? 23 But he perceived their craftiness, and said unto them, Why tempt ye me? 24 Show me a Penny; whose Image and Superscription hath it? they answered and said Cesar's. 25 And he said unto them, Render therefore to Cesar, the things which are Caesar's, and to God, the things that are God's. 26 And they could not take hold of his words before the people; and they marvelled at his Answer, and held their peace.  
Both St. Matthew and St. Mark tell us, that these Spies, sent forth to ensnare our Saviour about paying Tribute to Cesar, were the Pharisees and Herodians; the former were against paying Tribute, looking upon the Roman Emperor as an Usurper, the latter were for it; These two opposite Parties concluded, that let our Saviour answer how he would, they should entrap him; if to please the Pharisees he denied paying Tribute, than he is accused of Sedition; if to gratify the Herodians, he voted for paying Tribute, than he is pronounced an Enemy to the Liberty of his Country, and exposed to a popular Odium. But Observe with what wisdom and caution our Lord Answers them: he calls for the Roman Penny, and asks them whose Superscription it bore, they answer Cesar's; then says he, Render to Cesar the things that are Cesar's; as if he had said, Your admitting the Roman Coin amongst you, is an Evidence that you are under Subjection to the Roman Emperor; because the Coining and imposing of Money is an Act of Sovereign Authority; therefore you having owned Cesar's Authority over you, by accepting of his Coin amongst you, give unto him his just deuce, and Render to Cesar the things that are Cesar's. Learn hence, (1.) That our Saviour was no Enemy to Magistracy and Civil Government; there was no truer Paymaster of the King's Deuce, than he that was King of Kings; he preached it, and and he practised it, Matth. 17.27. (2.) Where a Kingdom is in Subjection to a Temporal Prince, whether by Descent, Election or by Conquest he derives his Title, the Subjects ought from a principle of Conscience, to pay Tribute to him. (3.) That as Christ is no Enemy to the Civil Rights of Princes, and his Religion exempts none from paying their Civil Deuce, so Princes should be as careful not to rob him of his Divine Honour, as he is not to wrong them of their Civil Rights. As Christ requires all his Followers to render to Cesar, the things that are Cesar's; so Princes should oblige all their Subjects, To render unto God the things that are Gods.  
27 Then came unto him certain of the Sadduces which say there is no Resurrection, and they asked him. 28 Saying, Master Moses wrote unto us, if any man's Brother die, having a wife, and he die without children, that his Brother should take his Wife, and raise up Seed unto his Brother. 29 There were therefore seven Brethren, and the first, took a wife, and died without Children. 30 And the second took her to wife, and he died childless. 31 And the third took her, and in like manner the seventh also; and they left no Children, and died. 32 Last of all the Woman died also. 33 Therefore in the Resurrection whose wife of them is she, for seven had her to wife? 34 And Jesus answering said unto them, The children of this World marry, and are given in marriage. 35 But they which shall be accounted worthy to obtain that world, and the Resurrection from the dead, neither marry, nor are given in marriage. 36 Neither can they die any more, for they are equal unto the Angels, and are the Children of God, being the Children of the Resurrection. 37 Now that the dead are raised, even Moses shown at the Bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the Dead, but of the Living, for all live unto him.  
Our Blessed Saviour having put the Pharisees and Herodians to silence in the foregoing Verses, here the Sadduces encounter him, This Sect denied the Immortality of the Soul, and the Resurrection of the Body, and as an Objection against both, they propound a Case to our Saviour, of a Woman that had Seven Husbands; they demand whose Wife of the Seven this Woman shall be at the Resurrection? as if they had said, if there be a Resurrection of Bodies at the great Day, surely there will be a Resurrection of Relations too, and the other World will be like this, in which Men will marry as they do here; and if so, whose wife of the seven shall this Woman be? they all having an equal claim to her? Now our Saviour for resolving of this question, first shows the different State of Men in this and in the other World; The Children of this World, says Christ, marry and are given in Marriage, but in the Resurrection they do neither; as if our Lord had said, after Men have lived a while in this World, they die, and therefore Marriage is necessary to maintain a Succession of Mankind; but in the other World, Men shall become Immortal, and live for ever; and then the Reason of Marriage will wholly cease; for when Men can die no more, there will be no need of any new Supplies of Mankind. Secondly, Our Saviour having got clear of the Sadduces Objection, by taking away the Ground and Foundation of it, he produces an Argument for the proof of the Soul's Immortality, and the Body's Resurrection, thus, Those to whom Almighty God pronounces himself a God, are alive, but God pronounces himself a God to Abraham, Isaac and Jacob many hundred years after their Bodies were dead, therefore their Souls are yet alive, otherwise God could not be their God, For he is not the God of the Dead, but of the Living: From the whole Note, (1.) That there is no Opinion so absurd, no error so monstrous, that having had a Mother, will die for lack of a Nurse; the Beastly Opinion of the Mortality of the Soul, and of the Annihilation of the Body finds Sadduces, to profess and propagate it. Learn (2.) The certainty of another Life after this, in which Men shall be Eternally Happy, or Intolerably Miserable, according as they behave themselves here: Tho' some Men live like Beasts, they shall not die like them, neither shall their last End be like theirs. Note, (3.) The Glorified Saints in the Morning of the Resurrection, shall be like unto the Glorious Angels; not like them in Essence and Nature, but like them in their Properties and Qualities, namely, in Holiness and Purity, in Immortality and Incorruptibility; and also like them in their way and manner of Living. They shall no more stand in need of Meat or Drink, than the Angels do; but shall live the same Heavenly and Immortal Lives that the Angels live. Note (4.) That all those that are in Covenant with God, whose God the Lord is, their Souls do immediately pass into Glory, and their Bodies at the Resurrection, shall be sharers in the same Happiness with their Souls; if God be just the Soul must Live, and the Body must Rise; for Good Men must be Rewarded, and Wicked Men Punished; God will most certainly, one time or other, plentifully Reward the Righteous, and Punish the Evil doers; but this being not always done in this Life, the justice of God requires it be done in the next.  
39 Then certain of the Scribes answering, said, Master, thou hast well said. 40 And after that they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's Son? 42 And David himself saith in the Book of Psalms, the Lord saith unto my Lord, Sat thou on my right hand. 43 Till I make thine enemies thy Footstool. 44 David therefore calleth him Lord, How is he then his Son.  
The Design of our Blessed Saviour in propounding this Question to the Pharisees, how Christ could be David's Son, when David by Inspiration called him Lord, it was twofold, (1.) To confute the People's Erroneous Opinion, touching the Person of the Messiah, who they thought should be a mere Man, of the Stock and Lineage of David only, and not the Son of God. (2.) To strengthen the Faith of his Disciples touching his Godhead, against the time that they should see him Suffer and Rise again: The place Christ alludes to, is Psal. 110.1. The Lord said unto my Lord, Sat thou on my right hand; The Lord, That is, God the Father, said to my Lord, that is to God the Son, who was to be Incarnate, whom David calleth his Lord, both as God, and as Mediator, his Lord by a Right of Creation and Redemption also: now the question our Saviour puts to the Pharisees is this, how Christ could be both David's Lord, and David's Son? No Son being Lord to his own Father; therefore if Christ were David's Sovereign, he must be more than Man, more than David's Son. As Man, so he was David's Son; as God Man, so he was David's Lord. Note hence, (1.) That altho' Christ was truly and really Man, yet was he more than a mere Man; he was Lord unto, and the Salvation of his own Forefathers. Note (2.) That the only way to reconcile the Scriptures, which speak concerning Christ, is to believe and acknowledge him to be both God and Man in one Person: The Messiah as Man, was to come forth out of David's Loins, but as God man he was David's Lord, his Sovereign and Saviour; as Man he was David s Son, as God man he was Lord to his own Father.  
45 Then in the audience of all the people, he said unto his Disciples. 46 Beware of the Scribes, which desire to walk in long Robes, and love greetings in the markets, and the highest Seats in the Synagogues, and the chief Rooms at Feasts. 47 Which devour widows houses, and for a show make long prayers, the same shall receive greater Damnation.  
Observe here, What it is that our Saviour condemns, not Civil Salutations in the Marketplace, not the chief Seats in the Synagogue, not the uppermost Rooms at Feasts, but their fond affecting of these things, and their ambitious aspiring after them; it was not their Taking, but their loving the uppermost Rooms at Feasts which our Saviour condemns, God is the God of Order; there may and aught to be a Precedency among Persons; God commands us to give Honour to whom Honour is due, but Pride and Ambition are detestable and hateful Vices, especially in such as are Preachers, and aught to be Patterns of Humility. Observe (2.) How our Saviour condemns the Pharisees for their gross Hypocrisy, in colouring over their abominable Covetousness with a specious pretence of Religion, making long Prayers in the Temple and Synagogues for Widows, and thereupon persuading them to give Bountifully to Corban, that is, the Common Treasury for the Temple; some part of which was employed for their Maintenance. Whence we Learn, That it is no new thing for Designing Hypocrites, to cover the foulest Transgressions with the Cloak of Religion; thus the Pharisees made their Prayers a cloak and cover for their Covetousness.   

CHAP. XXI.  
1 AND Jesus looked up, and saw the rich men casting their Gifts into the Treasury. 2 And he saw also a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, That this poor Widow hath cast in more than they all. 4 For all these have of their abundance cast in unto the offerings of God, but she of her penury, hath cast in all that she had.  
At the door of the Temple, through which all the People passed in and out, who came up three times a Year at the Solemn Feasts, to Worship Almighty God in his own House, there was a Chest set, (like the poor Man's Box in some of our, Churches) into which all Persons cast in their Free Will Offerings and Oblations, which were employed either for the use of the Poor, or for the Service of the Temple; and what was thus given our Saviour calls an Offering to God, v. 4. These of their abundance have cast in unto the Offering of God. Thence Learn, That what we rightly give to the Relief of the Poor, or for the Service, and towards the Support of God's public Worship, is Consecrated to God, and as such is accepted of him, and aught to be esteemed by us. Observe (2.) With what pleasure and Satisfaction our Saviour sets Himself to view those Offerings, he beheld the rich men casting their Gifts into the Treasury. Thence Note, That our Saviour sees with pleasure, and beholds with Delight whatever we have Hearts to give unto him, whether for the Relief of his Members, or for the Support of his Service. Oh Blessed Saviour, while now thou sittest at thy Father's Right Hand in Glory, thou seest every hand that is stretched forth to the relief of thy poor Members here on Earth,  
But a certain poor widow cast in two mites.  
Several Circumstances relating both to the Person and the Action are here Observable, as (1.) The Person that offered was a Widow, the Married Woman is under the careful Provision of her Husband, if she spends, he earns, but the Widow has no hands but her own to work for her. (2.) She was a poor Widow, poverty added to the Sorrow of her Widowhood; she had no rich Jointure to live upon; it is some alleviation of the Sorrow that attends Widowhood, when the Hand is left full, tho' the Bed be left empty; this Widow was needy and desolate, but yet gives; some in her Circumstances would have looked upon themselves as having Right to receive what was given by others, rather than to give any thing themselves. (3) Observe her Bounty and Munificence in giving, her two Mites are proclaimed by Christ, to be more than all the rich men's Talents; more in respect of the mind and affection of the Giver, more with respect to the proportion of the Gift; a Mite to her being more than Pounds to others, Pounds were little to them, two Mites were all to her, she leaves herself nothing; so that the poor Woman gave not only more than any of them all, but more than they all. Christ's Eye looked at once into the bottom of her Purse, and into the bottom of her Heart, and judge of the Offering, rather by the Mind of the Giver, than by the value of the Gift. From this instance we Learn, (1.) That the Poorer, yea the poorest sort of People, are not exempted from good Works; but even they must and aught to exercise Charity according to their Ability. This poor Widow that had not a Pound, nay not a Penny, presents God with a Farthing. (2.) That in all Works of pious Charity which we perform, God looks at the Heart, the Will, and the Affection of the Giver; more than at the largeness and liberality of the Gift; it is not said, the Lord loveth a Liberal Giver, but a cheerful Giver; He accepteth the Gift according to what a Man hath, and not according to what he hath not; Oh our God, the poorest of us thy Servants have our two Mites also, a Soul and a Body, persuade and enable us to offer them both unto thee, tho' they are thine own already, yet wilt thou graciously accept them, and oh how happy shall we be in thy acceptation.  
5 And as some spoke of the Temple, how it was adorned with goodly Stones, and Gifts, he said. 6 As for these things which ye behold, the days will come, in which there shall not be left one stone upon another, that shall not be thrown down.  
Our Blessed Saviour being now ready to departed from the Temple, never more after this Entering into it, and his Disciples showing him with Wonder and Admiration, the magnificent Structures and Buildings thereof, apprehending that in regard of its Invincible Strength, it could not be destroyed; not considering, that Sin will undermine and blow up the most magnificent and famous Structures; For Sin brings Cities and Kingdoms, as well as particular Persons to their End. Not one stone, says Christ, shall be left upon another; which threatening was exactly fulfilled after Christ's Death, when Titus the Roman Emperor destroyed the City, burned the Temple, and Turnus Rufus the General of his Army, ploughed up the very Foundation on which the Temple stood; Thus was the Threatening of God fulfilled, Jerem. 26.18. Zion shall be ploughed as a Field, and Jerusalem shall become an heap. Learn hence, (1.) That Sin has laid the Foundation of Ruin in the most flourishing Cities and Kingdoms; Jerusalem, the Glory of the World, is here by sin threatened to be made a Desolation. (2.) That the Threaten of God are to be feared, and shall be Fulfilled, whatever appearing Improbabilities there may be to the contrary. 'Tis neither the Temples Strength nor Beauty, that can oppose or withstand God's Power.  
7 And they asked him, saying, Master, But when shall these things be? and what sign will there be, when these things shall come to pass?  
A double Question is here propounded to our Saviour, namely, when the Destruction of Jerusalem should be? ●nd what would be the signs of it. From whence Learn, What an itching Curiosity there is in the best of Men, to know Futurities, and to understand things that shall come to pass hereafter; and when that hereafter is come to pass, oh how happy were it, if we were as forward to obey the Declarations of God's Revealed Will, as we are to pry into the hidden Counsels of his secret Will. Tell us, say the Disciples, when shall these things be?  
8 And he said, take heed that ye be not deceived, for many shall come in my name, saying, I am Christ, and the time draweth near, go ye not therefore after them. 9 But when ye shall hear of Wars and Commotions, be not troubled, for these things must first come to pass, but the end is not by and by. 10 Then said he unto them, Nation shall rise against Nation, and Kingdom against Kingdom. 11 And great Earthquakes shall be in divers places, and famines, and pestilences, and fearful sights, and great signs shall there be from Heaven.  
Observe here, Christ does not gratify his Disciples Curiosity, but acquaints them with their present Duty; namely, to watch against Deceivers and Seducers, who should have the Impudence to affirm themselves to be Christ, saying, I am Christ. Some Christ personal, or the Messiah, others Christ Doctrinal, affirming their erroneous Opinions to be Christ's Mind and Doctrine; Take heed that ye be not deceived, for many shall come in my Name, saying I am Christ. Observe farther, the signs which our Saviour gives of Jerusalem's approaching Destruction, namely, the many Broils and Commotions, the Civil Discords and Dissensions, that should be found amongst the Jews immediately before; You shall hear of Wars and Commotions, and see fearful Sights, and great Signs from Heaven. Josephus declares, that there appeared in the Air, Chariots and Horsemen Skirmishing, and that a Blazing Star in fashion of a Sword, hung over the City for a year together, Hence Learn, That War, Pestilence, and Famine, are Judgements and Calamities inflicted by God upon a sinful People for their Contempt of Christ and Gospel-Grace. Ye shall hear of War, Famine and Pestilence.  
12 But before all these things, they shall lay their hands on you, and persecute you, delivering you up to the Synagogues, and into prisons, being brought before Kings and Rulers for my name's sake. 13 And it shall turn to you for a Testimony. 14 Settle it therefore in your Hearts, not to meditate before what ye shall answer. 15 For I will give you a mouth and wisdom, which all your Adversaries shall not be able to gainsay, or resist. 16 And ye shall be betrayed, both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not an hair of your head perish. 19 In your patience possess ye your Souls.  
Our Saviour here goes on in giving farther Signs of Jerusalem's Destruction; he declares (1.) The sharp Persecution that should fall upon the Apostles themselves, They shall lay their hands on you, and persecute you. Learn thence, That the keenest and sharpest edge of Persecution, is usually turned upon the Ambassadors of Christ, and falls heaviest on the Ministers of God. (2.) He acquaints them, that for Preaching his Holy Doctrine, they should be brought before Kings and Rulers; but advises them not to be anxiously thoughtful, or exceedingly solicitous what they should say, for it should be suggested to them by the Holy Ghost, what they should say in that hour. Learn thence, That tho' the Truth of Christ may be opposed, yet the Defenders of it, shall never be ashamed; for rather than they shall want a Tongue to plead for it, God himself will prompt them by his Holy Spirit, and suggest such Arguments to them, as all their Enemies shall not be able to gainsay, I will give you a mouth and wisdom. Observe (3.) How he describes the bitter Enmity of the World against the Preachers of his Gospel, to be such as would overcome and extinguish even the Natural Affection of nearest Relations, Ye shall be betrayed both by Parents and Brethren. Grace teaches us to lay down our Lives for the Brethren; but Corruption in General, and Enmity to the Gospel in Particular, will put Brother upon taking away the Life of Brother, and cause Parents to hate and persecute their own Bowels. Observe Lastly, Our Saviour's Admonition, In your patience possess your Souls; There are three Degrees of Christian Patience, the first consists in a silent Submission to God's Will; the Second in a thankful Acceptation of God's Fatherly Rod; the third in serious cheerfulness under sorrowful Dispensations, Rejoicing in Tribulation, and counting it all joy when we fall into divers Temptations, by this Patience we possess our Souls; as Faith gives us the Possession of Christ, so Patience gives us the possession of ourselves; an impatient Man is not in his own hand; for what Title soever we have to our own Souls, we have no possession of them without Patience, In your patience possess your Souls.  
20 And when ye shall see Jerusalem compassed with Armies, then know that the Desolation thereof is nigh. 21 Then let them which are in Judea flee to the Mountains, and let them which are in the midst of it, depart out, and let not them that are in the Countries enter thereinto. 22 For these be the days of Vengeance, that all things which are written may be fulfilled. 23 But woe unto them which are with Child, and to them that give Suck in those days, for there shall be great distress in the Land, and wrath upon this People. 24 And they shall fall by the edge of the Sword, and shall be led away Captive into all Nations, and Jerusalem shall be trodden down of the Gentiles, until the time of the Gentiles be fulfilled. 25 And there shall be Signs in the Sun, and in the Moon, and in the Stars, and upon the Earth, distress of Nations, with perplexity, the Sea, and the Waves roaring. 26 men's hearts failing them for fear, and for looking after those things which are coming on the Earth, for the powers of Heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh.  
The sense is this, As soon as ye shall see the Roman Army appear before the City of Jerusalem, (called by St. Matthew and St. Mark, The abomination of Desolation, that is, the Army which is such an abomination to you, and the occasion of such Desolation wherever it goes) then let every one that values his own Safety, fly as far and as fast as he can, as Lot fled from the Flames of Sodom; and be glad, if by flight he can save his Life, tho' he loses all besides. Learn thence, That when Almighty God is pouring forth his Fury upon a sinful People, it is both lawful and a necessary Duty, by flight to endeavour to shelter ourselves from the approaching Calamity and Desolation; When ye see Jerusalem compassed with Armies, flee to the Mountains. Observe farther, the dreadful Relation that our Saviour here gives of those Desolating Calamities which were coming upon Jerusalem, partly from the Roman Army without, and partly from the Seditions and Factions of the Zealots within, who committed such outrages and slaughters, that there were no less than an Hundred thousand Jews slain, and Ninety seven thousand taken Prisoners. They that bought our Saviour for Thirty Pence, were now themselves sold Thirty for a Penny. Now did the Temple itself become a Sacrifice, a whole Burnt-offering, and was consumed to Ashes. Observe Lastly, What Encouragement Christ gives to all his Faithful Disciples and Followers, he bids them look up, and lift up their Heads when these Calamities came upon others; look up with Confidence and Joy, for your Redemption, Salvation, and Deliverance than approacheth. God had a Remnant which he designed should survive that Destruction, to be an Holy Seed; these are called upon to look up with cheerfulness and joy, when the hearts of others were failing them for fear. And thus shall it be at the General Day of Judgement (of which Jerusalem's Visitation was a Type) Lord! how will the Glory and Terror of that Day dazzle the Eyes, and terrify the Hearts of all the Enemies of Christ, but delight the Eyes, and rejoice the Heart of all that love and fear him, that serve and obey him? then may the friends of Christ look up, and lift up their heads, for their full Redemption draweth nigh.  
29 And he spoke to them a Parable, Behold the Figtree, and all the Trees. 30 When they now shoot forth, ye see and know of yourselves, that Summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye, that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away till all be fulfilled. 33 Heaven and Earth shall pass away, but my words shall not pass away.  
In these words our Saviour declares the certainty of his Coming to visit Jerusalem for all her barbarous and bloody Cruelty towards himself, his Prophets and Apostles; he is pleased to set forth this by the Similitude of the Figtree, whose beginning to bud, declares the Summer at hand; thus our Saviour tells them, that when they should see the  Signs, they might conclude the Destruction of their City and Temple to be nigh at hand; and accordingly some of that Generation then Living, did see these Predictions Fulfilled. Learn, that God is no less punctual in the Execution of his Threaten upon Incorrigible Sinners, than he is faithful in the performance of his promises towards his own People: The Truth and Veracity of God, is as much concerned to execute his Threaten, as it is to fulfil his Promises.  
34 And take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness, and the cares of this Life, and so that day come upon you unawares. 35 For as a snare it shall come on all them that dwell on the face of the whole Earth; 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.  
Here our Lord cautions his Disciples against such a Distemper and Indisposition of Mind, as may render them unfit and unready for his Coming and Appearance, and to take heed of two dangerous Sins, namely, Voluptuousness and Earthly-mindedness, which above any other Sins will indispose us for the Duty of Watchfulness. There is a threefold Reason why our Saviour forewarns us of these Sins, with Reference to the Day of Judgement, (1.) Because they are peccata praecurrentia, certain prognostics of the Day of Judgement approaching; as it was in the Days of Noah, so shall the coming of the Son of Man be. (2.) Because they are peccata Accelerantia, they do not only foretell, but hasten the Coming of Christ, to see the World drowned in voluptuousness and earthly-mindedness, in security and sensuality, is not only a Sign to foretell, but a sin that hastens Judgement, and pulls down Vengeance upon a wicked World. (3) Christ bids us beware of these Sins with reference to the Day of Judgement, because these Sins they are derisioria judicii, they beget in Men a profane Spirit of Scoffing and Deriding, at the Notices of Christ's appearing to Judgement, 2 Pet. 3.3. In the last days there shall come Scoffers, walking after their own Lusts, and saying, where is the promise of his coming. Our Saviour having thus warned them of these Sins, he next exhorts them to Watchfulness, Watch ye therefore, for as a snare that day will come upon you; that is, very suddenly, and very unexpectedly; a snare has a threefold Property, to catch suddenly, to hold surely, to destroy certainly. Our Lord's coming to Jerusalem, was very unexpected, and his coming to us by Death and Judgement, will steal upon us if we be not watchful. Watch we then, for our Lord will come, at what hour he will come cannot certainly be known; there is no time in which we can promise or assure ourselves that our Lord will not come; the time of our whole Life is little enough to prepare for his Coming. Our Preparation for, will be no acceleration or hastening of our Lord's Coming. And oh, how dreadful will his Coming be, if we be found off our Watch, and altogether unready for his Appearance? Appear we must in Judgement, but shall not be able to stand in the Judgement; see Christ we shall as a Judge, but not behold him as a Redeemer.  
37 And in the daytime he was Teaching in the Temple, and at Night he went out and abode in the Mount called the Mount of Olives. 38 And all the people came early in the Morning to him in the Temple, for to hear him.  
Our Lord had exhorted his Disciples in the foregoing Verses, to Diligence and Prayer, here he sets an Example of both before them. Busying himself in God's Service all the day, and at Night spending much time in Prayer; in the Daytime he was in the Temple Preaching, in the Evening he was on the Mount of Olives Praying. Lord! What an Example of indefatigable Zeal and Diligence hast thou set before thy Ministers and Members. Oh that when our Master comes we may be found Working, our People Watching, and both they and we waiting for the joyful Coming of our Lord and Saviour. Amen.   

CHAP. XXII.  
1 NOW the Feast of unleavened Bread, drew nigh which is called the Passover. 2 And the chief Priests and Scribes sought how they might kill him, for they feared the people.  
This Chapter gives a sad and sorrowful Relation of the Chief Priest's Conspiracy against the Life of our Blessed Saviour, in which we have Three Particulars Observable, (1.) The Persons making this Conspiracy, The Chief Priests, Scribes and Elders, that is, the whole Jewish Sanhedrin, or General Council; they all lay their malicious Heads together, to contrive the Destruction of the Holy and Innocent Jesus. Thence Learn, That General Councils have erred, and may Err Fundamentally, both in matters of Doctrine and Practice; so did this General Council at Jerusalem, consisting of Chief Priests, Doctors and Elders, with the High Priest their Precedent; They did not believe Jesus to be the Messiah, after all the Miracles wrought before their Eyes, but ignominiously put him to Death. Observe (2.) The manner of this Conspiracy against the Life of our blessed Saviour, it was Clandestine, Secret and Subtle, They consulted how they might take him by craft, and put him to Death. Learn thence, That Satan makes use of the subtlety of crafty men, and abuseth their Parts as well as their Power, for his own Purposes and Designs; the Devil never sends a Fool of his Errand. Observe (3.) The Circumstance of Time when this Conspiracy was managed at the Feast of the Passover; It was a Custom among the Jews, to Execute Malefactors at their Solemn Feasts, at which time all the Jews came up to Jerusalem to Sacrifice, and then they put Malefactors to Death, that all Israel might see and fear, and not do so wickedly. Accordingly the 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 and Uproar 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 Then entered Satan into Judas, surnamed Iscariot, being of the number of the Twelve. 4 And he went his way, and communed with the chief Priests and Captains, how he might betray him unto them. 5 And they were glad, and covenanted to give him Money. 6 And he promised, and sought opportunity to betray him unto them, in the absence of the Multitude.  
Observe here, (1.) The Person Betraying our Blessed Saviour, Judas; Judas a Professor, Judas a Preacher, Judas an Apostle, and one of the Twelve, whom Christ had chosen out of the World to be his dearest Friend, one of his Family and Household; shall we wonder to find Friends unfriendly or unfaithful to us, when our Saviour had a Traitor in his own Family. (2.) Observe 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 impieties, 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, Spite, or Ill will against our Saviour, but a base and unworthy Spirit of Covetousness possessed 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 shows us both the great danger of the Sin, and the great care that we ought to take to preserve ourselves from it.  
7 Then came the day of unleavened Bread, when the Passover was to be killed. 8 And he sent Peter and John, saying, Go and prepare us the Passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare? 10 And he said unto them, Behold when ye are entered into the city, there shall a man meet you, bearing a pitcher of water, follow him into the House where he entereth in. 11 And ye shall say unto the good man of the House, the Master saith unto thee, Where is the Guest-chamber, where I shall eat the Passover with my Disciples? 12 And he shall show you a large upper Room furnished, there make ready. 13 And they went 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, Peter and John, to Jerusalem, to prepare what was needful in order thereunto; and here we have Observable, (1.) An eminent Proof and Evidence of Christ's Divinity in Foretelling his Disciples all the particular Occurrences and Circumstances which they should meet with in the City, as a man bearing a pitcher of Water, etc. Observe (2.) How readily the Heart of the Householder 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 not Money wherewith to purchase one; yet he finds a more agreeable Accommodation in this poor Man's House, then if he had dwelled in Ahab's Ivory Palace, and had the Provisions of Solomon's Table. When Christ has a Passover to Celebrate, he will dispose the Hearts of his Children and Servants to a free Reception of himself. The Room that Christ will enter into, it must be a large Room, an upper Room, a Room furnished and prepared; a large Room is the Emblem of an enlarged Heart, enlarged with Love, with Joy and Thankfulness; an upper Room, is an Heart exalted, not puffed up with Pride, but lifted up by Heavenly Meditations; and a Room furnished, is a Soul adorned with all the Graces of the Holy Spirit; into such an Heart doth Christ enter, and there delight to dwell; Here is my rest for ever, says Christ, here will I dwell, for I have a delight therein.  
14 And when the hour was come, he sat down, and the Twelve Apostles with him. 15 And he said unto them, With desire have I desired to eat this Passover with you before I suffer. 16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the Kingdom of God. 17 And he took the Cup and gave Thanks, and said, Take this and divide it among yourselves. 18 For I say unto you, I will not drink of the fruit of the Vine, until the kingdom of God shall come. 19 And he took Bread, and gave Thanks, and broke it, and gave unto them saying, This is my Body which is given for you, this do in remembrance of me. 20 Likewise also the Cup after Supper, Saying, This Cup is the New Testament in my Blood, which is shed for you. 21 For behold the hand of him that betrayeth me is with me on the Table. 22 And truly the Son of man goeth as it was determined, but woe unto that Man by whom he is Betrayed. 23 And they began to inquire among themselves, which of them it was that should do this thing.  
Observe here (1.) What ardency of Desire, and vehemency of Affection, our holy Lord expresses to Celebrate the Passover with his Disciples, and to Administer the Sacramental Supper to them before he left them; with desire have I desired to eat with you before I suffer. Thence Learn, That it is very necessary when Sufferings do appear, especially when Death does approach, to have immediate Recourse to the Table of the Lord, which affords both an Antidote against Fear, and is Restaurative to our Faith. Christ the Night before he Suffered, Communicated with his Disciples. Observe (2.) The unexampled Boldness of the impudent Traitor Judas, tho' he had sold his Master, he presumes to sit down at the Table with him, and with the other Disciples; had the presence of Judas polluted this Ordinance to any but himself, doubtless our Saviour would not have suffered him to approach unto it. It Teaches us, That altho' nothing be more ordinary then for unholy Persons to press in to the Holy Ordinances of God, which they have no Right (whilst such) to approach unto, yet their Presence pollutes the Ordinances only to themselves. Holy Persons are not polluted by their Sins, therefore ought not to be discouraged from coming, by their presence. Observe (3.) Christ did not Name Judas, and say, Oh thou perfidious Traitor! but behold the hand of him that betrayeth me is with me on the Table. Doubtless Christ did not name him, because he would not provoke him; he did not name him, because he would not drive him to despair, but draw him to Repentance. But Lord thou knowest us, when thou namest us not: Oh how sad is it for any of thy Family, who pretend Friendship with thee, to conspire against thee! and after they have eat of thy Bread, to lift up the heel against thee? Observe (4.) That tho' Judas was not named, yet he saw himself pointed at by our Saviour; Behold the hand that Betrayeth me is on the Table; and Judas his Heart told him, whose hand that was; yea, tho' Judas heard that dreadful Sentence denounced against him, Woe to the Man by whom the Son of Man is Betrayed; yet is he no more Blanked than Innocency itself: This Shameless Man had the Impudence to say to our Blessed Saviour, Master, is it I? tho' St. Luke says it not, the other Evangelists tell us, that Christ answered him, Thou sayest it. Did not Judas, (think we) blush extremely, hang down his Guilty Head, at so galling an Intimation? nothing less, we read not of any thing like it. Lord! How does obstinacy in Sinning Steel the Brow, and render it uncapable of all relenting Impressions. Immediately after the Celebration of the Passover, followed the Institution of the Lord's Supper; where we have Observable, The Author, the Time, the Elements, and the Ministerial Actions: (1.) Observe the Author of this new Sacrament, Jesus took Bread. Learn thence, That to institute a Sacrament is the sole Prerogative of Jesus Christ; the Church has no power to make new Sacraments; it is only her Duty to Celebrate those which our Saviour has made. (2.) The Time of the Institution, the Night before the Passion, the Night in which he was Betrayed, he took Bread. (3.) The Sacramental Elements, Bread and Wine; Bread representing the Body, and Wine the Blood of our Redeemer; Bread being an absolutely necessary Food, a common and obvious Food, a strengthening and refreshing Food; and Wine being the most excellent drink, the most pleasant and delightful, the most Cordial and Restaurative; for these Reasons, amongst others did Christ Consecrate, and set these Creatures apart for those Holy Purposes for which he designed them. (4.) The Ministerial Actions, Breaking of the Bread, and Blessing of the Cup; Jesus took Bread, that is separated it, and set it apart, from common Use, for holy Purposes; He blessed it, that is, he prayed for a Blessing upon it, and broke it, thereby shadowing forth his Body broken upon the Cross; and he gave it to his Disciples, saying, This broken Bread signifies my Body, which is suddenly to be broken upon the Cross, for the Redemption and Salvation of a Lost World; Do you likewise this, in remembrance of my Death; as to the Cup, Christ having set it apart by Prayer and Thanksgiving, he commands his Disciples to Drink all of it; For, says he, this Cup is the new Testament in my Blood; that is, The Wine in this Cup doth represent the shedding of my Blood, by which the New Covenant betwixt GOD and Man is ratified and confirmed; Drink ye all of this, says our Saviour; whence we gather, That every Communicant has as undoubtedly a Right to the Cup, as he has to the Bread in the Lord's Supper; therefore for the Church of Rome to deny the Cup to the Common People is Sacrilege, and directly contrary to Christ's Institution.  
24 And there was also a strife amongst them, which of them should be accounted the Greatest. 25 And he said unto them, the Kings of the Gentiles exercise Lordship over them; and they that exercise Authority upon them are called Benefactors. 26 But ye shall not be so; For he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, He that sitteth at meat? or he that serveth? Is not he that sitteth at Meat? But I am among you as he that serveth.  
If these Words be not placed out of Order, by St. Luke here, it may seem very strange, that the Apostles immediately after their Receiving the Sacrament, should entertain their Minds with thoughts of Precedency and Superiority, and much stranger yet, that they should Discourse openly of such a Subject as this, especially considering what our Saviour had just before told them, that he was betrayed into the hands of Sinners; but whether at this time or not, it is most certain, at some time or other a strife was found amongst them, which should be the Greatest; now that our Saviour might effectually quench these unhappy Sparks of Ambition, which were kindled in his Apostles Minds, he tells them, that Supremacy and Dominion belongs to Secular Princes, not to Evangelical Pastors, who ought to carry themselves with Humility and Condescension, one towards another. Not that Christ directs to a parity and equality amongst his Ministers, or forbids the Preeminency of some over others; but the affecting of Superiority, and the love of Preeminency, is that which our Saviour disalloweth. Learn (1.) That so far ought the Ministers of Christ to be from affecting a Domination and Superiority of Power over their Fellow Brethren, that in imitation of Christ, their Lord and Master, they ought to account themselves Fellow-Servants; I am among you as one that serveth. (2.) That such Ministers as do Love and Affect Preeminency and Superiority are most unfit for it, and they deserve it best which seek it least. (3.) That the Dignity and Honour which the Ministers of Christ should chief and only affect, is in another World; and the way to be greatest and highest there, is to be low and humble here; mean in our own Eyes, and little in our own esteem; Whosoever is chief, says Christ, let him be your Servant.  
28 Ye are they which have continued with me in my Temptations. 29 And I appoint unto you a Kingdom, as my Father hath appointed unto me. 30 That ye may eat and drink at my Table in my Kingdom, and sit on Thrones, judging the Twelve Tribes of Israel.  
Observe here, What an Honourable Acknowledgement Christ makes of the Constancy of his Disciples Love and Affection towards him; Ye are they that have continued with me in my Temptations; that is, in my Afflictions, Trials, and Sufferings. It is an easy matter to abide with Christ in days of Peace, in times of Consolation, but when we are under Afflictions, Temptations and Troubles, then to abide and keep close to Christ, this is the proof of Love and Friendship: And as Christ makes an honourable mention of their constancy towards him, so he presently assures them of an honourable Reward; I appoint unto you a Kingdom. Learn hence, That such as are Sharers with Christ in his Sufferings, shall certainly Communicate with him in his Glory; If we Suffer with him, we shall Reign with him. And whereas our Saviour promises his Apostles, To sit upon Thrones with him, judging the twelve Tribes of Israel; we may gather, That such Ministers as do most Service for Christ and forsake most to follow him, and continue in Temptation and Tribulation with him, shall in his Kingdom partake of most Honour and Dignity with him and from him; You shall eat and drink in my Kingdom, and sit on Thrones judging the Twelve Tribes of Israel; possibly the Apostles, and all the Zealous, Faithful, and Laborious Ministers of Jesus Christ, shall be nearer his Throne in Heaven, than either Saints or Angels; nearer than the Angels, because by Christ's assuming the Humane Nature, they are more nearly allied to him; he is their Friend, but our Brother; and nearer than other Saints, as having done more eminent Service for Christ, and brought more Honour and Glory to him by a Laborious Diligence in their Place and Station, Dan. 12.3. They that turn many to Righteousness shall shine, etc.  
31 And the Lord said, Simon, Simon, Behold Satan hath desired to have you, that he may sift you as Wheat. 32 But I have prayed for thee, that thy Faith fail not, and when thou art Converted, strengthen thy Brethren.  
Here I shall give (1.) The general sense of the words; (2.) The particular Matters contained in them. (3.) The special Observations from them. The Sense of the Words is this; As for you my Disciples in general, and for thee Peter in particular, I must tell thee, that Satan hath accused you all before God; and desired that he may have the sifting of you all, by his winnowing Winds of Temptation and Persecution, that he may shake your Faith, and weaken your Confidence. But I have prayed for you all, and particularly for thyself, who art in greatest danger of falling, because so confident of thine own Strength and Standing, that thy Faith, though severely shaken, may not utterly fail; and when by Repentance thou art Recovered from thy Fall, be careful to confirm and strengthen others, that they fall not in like manner. The particular matters contained in these words are three, a Christians Danger, a Christians Safety, and a Christians Duty: (1.) a Christians Danger, Satan hath desired to sift you. Where Observe (1.) The Person particularly warned of the Danger, Simon, Simon; the Doubling of the Word doubtless carries a special intimation with it; it denotes the greatness and nearness of Peter's Danger, his own security and insensibleness of that danger, and the great affection of Christ his Monitors to give him warning of his Danger. Observe (2.) The warning itself, and that is of a Devilish Conspiracy against himself, and all the Apostles; Satan hath desired to have you; to have you for his own, if it might be; to have you, as Believers, rather than other Men; to have you as eminent Believers, rather than other Christians; and to have you, as Apostles and Ministers, rather than other eminent Believers. And as Satan has desired to have you, so to sift you too, to winnow you as Wheat. Here Note, That Satan has his Winnowing Winds of Temptation, and his Tempestuous Winds of Persecution, for the sifting of God's Children. Note further, That it is the Wheat, the good Corn, that Satan Winnows; not Chaff, not Dross; Sinners that are all Chaff, and nothing but Dross, Satan will not be at the pains to sift and winnow them: But what is this Sifting? Answer, in sifting two things are performed, (1.) The agitation, shaking, and tossing of the Corn from side to side. (2.) The Separation of the Corn from the Chaff and Dust; Satan intends the former, GOD effects the latter; Cribratione non perditur, sed purgatur frumentum; The Corn is improved, not impaired by Winnowing. The Saints of God shall be no losers in the end, by Satan's Temptations, how many and strong soever they may be in the way. Observe (2.) The Christians Safety; But I have prayed for thee, that thy Faith fail not. Where Note (1.) The Care that Christ had of Peter, and in him of all Believers; I have prayed for thee; for thee as a Believing Christian, and for thee as a Tempted Christian: and it is not said, I will pray for thee, but I have Prayed for thee: Christ prayed for Peter, before Peter understood that he had need of Christ's Prayer; Christ Prayed for Peter, as soon as ever Satan desired to sift Peter: Our Intercessor is full as nimble and speedy in his Suit for us, as Satan is in his Accusations against us; he has desired, but I have prayed; he is a potent Assailant, but thou hast a powerful Assistant. Observe (2.) The Subject Matter Prayed for, That thy Faith fail not; not that thy Faith be not assaulted, not that thy Faith be not shaken, but that thy Faith may not fail by an absolute and total deficiency. The third Particular is the Christians Duty; When thou art Converted, strengthen thy Brethren: When Converted; that is, when Recovered from thy Fall, when Restored upon thy Repentance to the Divine Favour; (This Conversion is not from a State of Sin; Peter was so Converted before, but it was from an Act of Sin, into which he should Lapse and Relapse; Strengthen thy Brethren, that is▪ establish others in the Faith from which thou art shamefully fallen thyself: Now the Lessons of Instructions from the whole, are these; (1.) That Temptations are like sift, God sifts to purge away our dust and dross, Satan sifts, not to get out the Chaff, but to boult out the Flower, his Temptations are Leveled against our Faith. (2.) That Satan has a continual Desire to be Sifting and Winnowing God's Flower. Satan's own Children are all Bran, all Chaff, these he sifts not: God's Children have Flower mixed with Bran, good Wheat mixed with Chaff; these he desires to sift, winnow and f●n; not to separate the Bran and Dross, but to destroy the Flower. Learn (3.) That the intercession of Christ gives Security, Satisfaction and Encouragement to all Believers; that tho' their Faith may by Temptations be shaken and assaulted, yet that it shall never be finally vanquished and overcome; I have prayed that thy Faith fail not. (4.) That lapsed Christians when Recovered and Restored, aught to endeavour to Restore and Recover, to strengthen and establish others; When thou art Converted, strengthen thy Brethren.  
33 And he said unto him, Lord, I am ready to go with thee; both into prison, and to death. 34 And he said, I tell thee Peter; the Cock shall not Crow this day before that thou shalt thrice deny that thou knowest me.  
St Peter's Resolution to accompany Christ, both to Prison, and to Death, was Holy and Good; but his too confident Opinion of his own Strength and Ability so to do, without a Divine Aid and Assistance, was his failing and infirmity. Self-confidence is a sin too too incident to the holiest and best of Men. Little did Peter think, What a Feather he should be in the Wind of Temptation, if once God left him to himself, and to Satan's Assaults. Learn farther, How hard a matter it is for a Christian to excel in Gifts, and not to be over-confident and conceited. To see a Man eminent in Gifts, and yet exemplary in Humility, is a rare sight; if we stand in the Evil Day, 'tis an humble fear of Falling that must enable us to stand.  
35 And he said unto them, When I sent you without Purse, and Scrip, and Shoes, Lacked ye any thing? and they said nothing. 36 Then said he unto them, But now he that hath a purse, let him take it, and likewise his Scrip; and he that hath no Sword, let him sell his Garment and buy one. 37 For I say unto you, That this that is written must yet be accomplished in me; And he was reckoned among the Transgressor's; For the things concerning me have an end. 38 And they said, Lord, behold, here are two Swords, and he said unto them, It is enough.  
As if our Lord had said, Hitherto I have been with you, and you have had my special Protection, and careful Provision, tho' you went without Purse, Scrip or Sword. But the Time is now at hand when I must leave you; when your Friends will be few, and your Enemies many; therefore make such Preparation for yourselves, as Prudence shall direct: Indeed my Sufferings will be first; I must be numbered with the Transgressor's, and all things that are written of me must be accomplished, and will suddenly be fulfilled; and after me you will next come upon the Stage, therefore prepare and provide for it. Learn, That Christ having forewarned his Members, but especially his Ministers, of the Dangers, Distresses and Difficulties that they are to conflict and encounter with; it is their Duty, by Faith and Patience, with Courage and Christian Resolution, to be well armed and prepared against them.  
39 And he came out, and went as he was wont to the Mount of Olives; and his Disciples also followed him. 40 And when he was at the place, he said unto them, Pray that ye enter not into Temptation. 41 And he was withdrawn from them about a stones cast; and kneeled down and prayed, saying. 42 Father, if thou be willing remove this Cup from me; nevertheless, not my Will, but thine be done. 43 And there appeared an Angel unto him from Heaven, strengthening him. 44 And being in an Agony, he prayed more earnestly, and his Sweat was as it were great drops of Blood, falling down to the Ground. 45 And when he risen up from Prayer, and was come to his Disciples, he found them sleeping for Sorrow. 46 And he said unto them, Why sleep ye? rise and pray, lest ye enter into Temptation.  
Our Blessed Saviour being now come to the Mount of Olives, and having entered with his Disciples into the Garden near it, whither he used to retire and pray. In this place he falls into a bitter and bloody Agony, in which he prayed with wonderful Fervour and Importunity; his Sufferings were now coming on a great pace, and he meets them upon his Knees, and would be found in a Praying posture. Learn thence, That Prayer is the best Preparative for, as well as the most powerful Support under the heaviest Sufferings that can befall us. As to this Prayer of our Saviour in his Agony, many particulars are very Observable, As (1.) The Time when he Prayed thus extraordinarily, it was the Evening before he Suffered, just before Judas with his Black Guard came to Apprehend him; and when he did come, he found him in a praying Posture; our Lord Teaching us by his Example, That when Eminent Dangers are before us, especially when Death is apprehended by us, it is our Duty to be very much in Prayer to God, and very fervent in our Wrestle with him. Observe (2.) The Subject Matter of our Lord's Prayer, That, if possible, the Cup might pass from him; That is, he might escape that Dreadful Wrath, at which he was so sore amazed. But what! Did Christ now begin to repent of his Undertaking for Sinners? Did he shrink and give back when it came to the pinch? No, nothing like this; but as he had Two Natures, being GOD and Man, so he had two distinct Wills; as Man he feared and shunned Death; as God-man he willingly submitted to it. The Divine Nature, and the Humane Spirit of Christ did now assault each other with disagreeing Interests. Again, This Prayer was not absolute, but Conditional; Father, if it may be, if thou wilt, if it please thee, let the Cup pass, if not, I will drink it. The Cup of Sufferings we see is a very bitter and distasteful Cup, a Cup which Humane Nature abhors; yet doth God ofttimes put this Bitter Cup of Affliction into the hands of those whom yet he does sincerely Love; and when he doth do so, it is their Duty to drink it with Silence and Submission, as here their Lord did before them. Observe (3.) The manner of our Lord's Prayer in this his Agony; and here we may Remark (1.) It was a Solitary Prayer; he went by himself alone, out of the Hearing of his Disciples. The Company of our best and dearest Friends is not always Seasonable; there are Times and Seasons when a Christian would not be willing that the most intimate Friend he has in the World should be with him, to hear what passes in Secret betwixt him and his God. Again (2.) it was an humble Prayer, that appears by the Postures in which he cast himself, sometimes kneeling, sometimes lying Prostrate upon his Face; he lies in the very Dust, and lower he could not lie, and his Heart was as low as his Body. (3.) It was a vehement, fervent, and importunate Prayer; Such was the Fervour of his Spirit, that he Prayed himself into an Agony: Oh let us blush to think, how unlike our Praying-frame of Spirit is to Christ's. Lord! What Coldness, Deadness, Drowsiness, Formality and Laziness is found in our Prayers? how often do our Lips move when our Hearts stand still. Observe (4.) The Posture which the Disciples were found in, when our Lord was Praying in his Agony, they were fast asleep. Good God Can they possibly sleep at such a time as this? When Christ's Soul was exceeding sorrowful, could their Eyes be thus heavy? Learn thence, That the very best of Christ's Disciples may be, and ofttimes are, overtaken with great Infirmities; when the most important Duties are performing; Then cometh he to his Disciples, and find● them Sleeping. Observe (5.) The Mild, Meek, and Gentle Rebuke which he gives his Disciples for their Sleeping; he said unto them, Why sleep ye? could you not Watch with me one hour? What, not Watch when your Master was in such Danger? Can you not Watch with me, when I am going to lay down my Life for you? What, not one hour, and that the parting Hour too? Learn hence, That the holiest and best Resolved Christians, who have willing Spirits for Christ and his Service, yet in regard of the Weakness of the Flesh, and frailty of Humane Nature, it is their Duty to Watch and Pray, and thereby Guard themselves against Temptations, Rise and pray, lest ye enter into, etc.  
47 While he yet spoke, Behold a Multitude, and he that was called Judas, one of the Twelve went before them, and drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, Betrayest thou the Son of Man with a Kiss? 49 When they which were about him, saw what would follow, they said unto him, Lord, Shall we smite with the Sword? 50 And one of them smote the Servant of the Highpriest, and cut off his right Ear. 51 And Jesus answered and said, Suffer ye thus far, and he touched his ear, and healed him. 52 Then Jesus said unto the Chief Priests, and Captains of the Temple, and the Elders which were come to him; Be ye come out as against a Thief, with Swords and Staves? 53 When I was daily with you in the Temple, ye stretched forth no hands against me; But this is your Hour and the Power of Darkness.  
It was the Lot and Portion of our Blessed Redeemer here, we find, to be Betrayed into the hands of his Mortal Enemies, by the Treachery of a false and dissembling Friend: And in this sad Relation before us we have Observable, The Traitor, the Treason, the Manner how, and the Time when this Treasonable Design was Executed. Observe (1.) The Traitor Judas; all the Evangelists carefully Describe him, by his Name Judas, Judas Iscariot, lest he should be mistaken for Judas, the Brother of James; and by his Office, one of the Twelve. Lord! How ought the greatest Professors to look well to themselves, and to the Grounds and Principles of their Profession: For a Profession begun in Hypocrisy, will certainly end in Apostasy. Observe (2.) The occasion of the Treason, Covetousness, or the inordinate Love of Worldly Wealth; and accordingly the Devil lays a Temptation before him, exactly suited to his Temper and Inclination, and it instantly over-came him. Learn hence, That Persons are never in such imminent danger of falling into Sin, as when they meet with Temptations exactly suited to their Master Lusts. Oh pray we, That God would keep us from a Temptation suited to our predominant Lust and Corruption. Observe (3.) The Treason of Judas, He led on an armed Multitude to the place where Christ was, gave them a signal to discover him by, and bids them lay hands upon him, and hold him fast; Which Treason of Judas was attended with these black and hellish Aggravations. He had been a Witness of our Saviour's Miracles, an Hearer of our Holy Lord's Doctrine; What he did was not by Solicitation; the Chief Priests did not send to him, but he went to them. Lord! How dangerous is it, to allow ourselves in any Secret Sin; none can say, how far that one Sin may in time lead us: Should any one have told Judas that his Covetousness would at last make him deny his Master, and Sell his Saviour, he would have said with Hazael, Is thy Servant a Dog that I should do this thing? Observe (4.) The Endeavours used by the Disciples for their Master's Rescue, One of them (St. Matthew says it was Peter) drew a Sword, and cut off the Ear of Malchus; But why not the Ear of Judas rather? Because, though Judas was most Faulty, yet Malchus might be most forward to Arrest and carry off our Saviour. Oh how does a pious Breast boil with Indignation at the sight of any open Affront offered to its Saviour: Yet tho' St. Peter's Heart was sincere, his hand was too rash; good Intentions are no warrant for irregular Actions; and accordingly Christ, who accepted the Affection, reproved the Action: To resist Authority, even in Christ's own Defence, is rash Zeal, and discountenanced by the Gospel. Peter did well to ask his Master, If he should smite with the Sword; but he ought to have stayed his hand till Christ had given him his Answer.  
54 Then took they him, and led him, and brought him into the High-priests House; and Peter followed afar off. 55 And when they had kindled a Fire in the midst of the Hall, and were set down together, Peter sit down amongst them. 56 But a certain Maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This Man was also with him, 57 And he denied him, saying, Woman I know him not. 58 And after a little while, another saw him, and said, Thou art also of them, And Peter said, Man I am not. 59 And about the space of an hour after, Another confidently affirmed, saying, Of a truth that fellow also was with him. 60 And Peter said, Man, I know not what thou sayest; and immediately the Cock Crew, while he yet spoke. 61 And the Lord turned, and looked upon Peter; And Peter remembered the word of the Lord, how he said unto him, before the Cock crow, thou shalt deny me thrice. 62 And Peter went out, and wept bitterly.  
This Paragraph of the Chapter gives us an account of the Fall and Rising of Peter; of his Sin in denying his Master, and of his Recovery by Repentance; both must be considered distinctly. First, touching his Sin and Fall; there are Four Particulars Observable relating thereunto; namely, the Sin itself, the Occasion of that Sin, the Re-iteration and Repetition of it, and the aggravating Circumstances attending it. Observe (1.) The Sin itself, the denial of Christ Jesus his Lord and Master: I know not the Man; and this backed with an Oath, he Swore that he knew him not. Lord! How may the slavish fear of Suffering drive the Holiest and best of Men to commit the foulest and the worst of Sins. Observe (2.) The Occasions leading to this Sin, and they were these, First, his Following of Christ afar off: To follow Christ was the Effect of Peter's Faith, but to follow him afar off at this time, was the fruit of Fear, and the Effect of Frailty. woe unto us when Temptation comes, if we be far from Christ's gracious Presence and Assistance. (2.) His being in bad Company, amongst Christ's Enemies: Would we escape Temptations to Sin, we must then decline such Company as would allure and draw us into Sin. Peter had better have been a cold by himself alone, then warming himself at a Fire which was Compassed in with the Blasphemies of the Multitude; where his Conscience, though not seared, was yet made hard. (3.) Another grand occasion of Peter's Falling, was a presumptuous Confidence of his own Strength and Standing; Though all Men forsake thee, yet will not I. Oh Lord! to presume upon ourselves, is the ready way to provoke thee to leave us to ourselves; if ever we stand in the day of Trial, 'tis the fear of Falling must enable us to stand; we soon Fall, if we believe it impossible to Fall. Observe (3.) The Re-iteration and Repetition of this Sin, he denied Christ again and again; he denies him first with a Lie, then with an Oath, and next with a Curse. Lord! How dangerous is it, not to resist the first Beginnings of Sin? If we yield to one Temptation, Satan will assault us with more and stronger; Peter proceeded from a Denial to a Lie; from a Lie to an Oath, from an Oath to an Imprecation and Curse; It is our Wisdom vigorously to Resist Sin at the Beginning; for the● have we most Power, and Sin has least. Observe (4.) The heinous and aggravating Circumstances of St. Peter's Sin; and they are these, (1.) The Character of his Person, a Disciple, an Apostle, a chief Apostle, a special Favourite, who, with James and John had the special Honour to be with Christ at his Transfiguration; yet he denies Christ. (2.) The Person whom he denies, his Master, his Saviour and Redeemer, he that in great Humility had washed Peter's Feet, had eat the Passover with Peter, had given but just before the Holy Sacrament to Peter, yet is this kind and condescending Saviour denied by Peter. (3.) Consider the Persons before whom he denied Christ, the Chief Priests Servants. Oh how surprising, and yet very pleasing was it to them, to see one Disciple Betray and Sell his Master, and another disown and deny him. (4.) Consider the Time when he denied him; it was but a few Hours after he had received the Holy Sacrament from Christ's own hands: how unreasonable then is their Objection against coming to the Lord's Table, That some who go to it, dishonour Christ: as soon as they come from it: Such Examples ought: not to discourage us from Coming to the Ordinance; but should excite and increase our Watchfulness after we have been there; that our After-deportment may be suitable to the Solemnity of a Sacramental Table. Observe (5.) What a small Temptation he lay under, thus shamefully to deny his Lord and Master; a Damsel only at first spoke to him; had a Band of Armed Soldiers appeared to him, and apprehended him: Had he been Bound and led away to the Judgment-Hall, and there Threatened with the Sentence of an ignominious Death, some Excuse might have been made better for him; But to disown his Relation to Christ upon a word spoken by a sorry Maid that kept the door; the smallness of the Temptation was an high aggravation of the Crime. Ah Peter, How little didst thou answer thy Name at this time? Thou art not now a Rock but a Reed, a Pillar blown down by a Woman's Breath. Oh frail Humanity, whose Strength is Weakness and Infirmity. Note here, That in most of the Saints Falls Recorded in Scriptures, the first enticers to Sin, or the accidental occasions of it, were Women; Witness (besides the first Fall, that of Adam's, where the Woman was first in the Transgression) the Fall of Lot, Samson, David, Solomon, and Peter; these are sad instances of the Truth of what I speak. A weak Creature may be a strong Tempter; nothing is too impotent or useless for the Devil's Service; it was a great Aggravation of Peter's Sin, that the voice of a poor Maid that kept the door, should be of more Force to overcome him, than his Faith in Jesus to sustain him. But what shall we say, small things are sufficient to cast us down, if God doth not hold us up; we sink under any Burden, if God sustains us not, and yield to the least Temptation, if he leaves us to ourselves; a Damsel shall then make a Disciple shrink; and a Doorkeeper shall be able to drive an Apostle before her. This is the Account in short of St. Peter's Fall, considered in itself, and with the Circumstances relating to it. Now follows his Recovery and Rising again by Repentance; and here we have Observable, the Suddenness of his Repentance, the Means of his Repentance, and the Manner of his Repentance. Observe (1.) The Suddenness of St. Peter's Repentance; as his Sin was sad, so was his Repentance speedy: Sins committed by Surprise, and through the prevalency of a Temptation that suddenly Assaults us, are much sooner Repent of, then where the sin is presumptuous and deliberate; David's Murder and Adultery were Deliberate Acts of Sin, in which he lay almost Twelve Months, without any Solemn Repentance for them. St. Peter's Denial was hasty and sudden, under a violent pang and passion of Fear, and he takes the warning of the Cock's Crowing, to go forth speedily and weep for his Transgression. Observe (2.) The Means of his Repentance, which was Twofold; the less Principal-means, was the Crowing of the Cock, the more principal Means were Christ's looking upon Peter, and Peter's Remembering the word of Christ. (1.) The less principal Means of St. Peter's Rising and Recovery by Repentance, was the Crowing of the Cock; as the voice of the Maid occasioned him to Sin, so the voice of the Cock occasioned him to Reflect, That God who always can work without Means, can ever, when he please, work by weak and contemptible Means, and open the Mouth of a Bird or a Beast for the Conversion of a Man. But why doth our Lord make use of the Crowing of the Cock, as a Means of bringing St. Peter to Repentance? There is ever some Mystery in Christ's Institutions and Instruments; The Cock was a Preacher to call St. Peter to his Duty, there being something of Emblem between a Cock and a Preacher; The Preacher ought to have the Wings of the Cock, to rouse up himself from Drowsiness and Security, and to awaken others to a sense of their Duty: He must have the Watchfulness of the Cock, to be ever ready to discover, and fore-warn Danger; He must have the voice of the Cock to cry aloud, to tell Israel of their Sin, to terrify the Roaring Lion of Hell and make him Tremble, as they say the natural Lion does; in a word, he must observe the Hours of the Cock, to Crow at all Seasons; to Preach the Word in Season and out of Season. Again (2.) The more principal Means of St. Peter's Recovery were, Christ's looking upon Peter, and Peter's remembering the word of Christ. (1.) Christ's looking upon Peter; our Saviour looked upon Peter, before either Peter looked upon our Saviour, or upon himself. Oh wonderful Act of Love and Grace towards this fallen Disciple. Christ was now upon his Trial for his Life (a time when our Thoughts would have been wholly taken up about ourselves) but even then did Christ find Leisure to think upon Peter, to Remember his Disconsolate Disciple, to turn himself about, and give him a pitiful but piercing Look, even a Look that melted and dissolved him into Tears; We never begin to lament our Sins, but we are first Lamented by our Saviour; Jesus, looked upon Peter, that was the first more principal Means of his Repentance. But (2.) the other Means was, Peter remembering of the word of the Lord, Before the C●ck Crow thou shalt deny me. Now this Remembrance was an Applicative and Feeling Remembrance; he Remembered the Prediction of Christ, and applied it sensibly to himself; Teaching us, That the efficacy of Christ's Word, in order to a sound Repentance, depends not upon the Historical Remembrance of it, but upon the close Application thereof to every Man's Conscience. Observe (3.) The Manner of St. Peter's Repentance, it was Secret, it was Sincere, it was Lasting and Abibiding. (1.) It was secret; He went out and wept, Verè dolet qui sine Teste dolet; He sought a place of Retirement where he might mourn in Secret: Solitariness is most agreeable to an afflicted Spirit; Yet must I add, that as St. Peter's Sorrow, so probably his Shame might cause him to go forth and weep. Christ looked upon him, and how ashamed must he be to look upon Christ, seeing he had so lately denied that he had ever seen him. (2. St. Peter's Repentance was Sincere, He wept bitterly; His Grief was extraordinary, and his Tears abundant; There is always a weeping that must follow Sin; Sin must cost the Soul Sorrow, either here or in Hell; We must now either Mourn a while, or Lament for ever. Doubtless with Peter's Tears there was joined hearty Confession of Sin to God, and smart Reflections upon himself after this manner; Lord! What have I done? I a Disciple, I an Apostle, I that did so lately acknowledge my Master to be Christ the Lord; I that spoke with so much Assurance, Though all Men deny thee, yet will not I; I that promised to lay down my Life for his sake, yet have I denied him, yet have I with Oaths and Imprecations Disowned him, and this at the Voice of a Damsel, not at the sight of a Drawn Sword presented at my Breast. Lord! What weakness? what wickedness, what unfaithfulness have I been guilty of? Oh that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep all my days for the Fault of this one Night. Thus may we suppose our Lapsed Apostle to have bemoaned himself: And happy was it for him that he did so, for Blessed are the Tears of a Converted Revolter, and happy is the Misery of a Mourning Offender. Observe (3. St. Peter's Repentance was not only Secret and Sincere, but Lasting and Abiding; He retained a very quick Sense, and lively Remembrance of this Sin upon his Mind all his Life after. Ecclesiastical History Reports, that ever after when St. Peter heard the Crowing of the Cock, he fell upon his Knees and wept: Others say, That he was wont to rise at Midnight, and spend the Time in Prayer and Humiliation, between Cock-Crowing and Daylight: And the Papists who delight to turn every thing into Folly and Superstition, first began that Practice of setting up what we call Weathercocks upon Towers and Steeples, to put People in mind of St. Peter's Fall and Repentance by that Signal. Lastly, St. Peter's Repentance was attended with an extraordinary Zeal and Forwardness for the Service of Christ, to the end of his Days. He had a burning Love towards the Holy Jesus ever after, which is now improved into a Seraphic Flame; Lord, thou knowest all things, thou knowest that I love thee, says himself, John 21.17. And as an Evidence of it, he fed Christ's Sheep; For in the Acts of the Apostles we read of his Extraordinary Diligence to spread the Gospel, and his Travels in order thereunto are Computed by some to be Nine hundred and Fifty Miles. To end all, have any of us fallen with Peter; though not with a formal Abjuration, yet by a Practical denying of him, let us go forth and weep with him, let us be more vigilant and watchful over ourselves for the time to come, let us express more fervent Love and Zeal for Christ, more diligence in his Service, more Concernedness for his Honour and Glory: This would be an Happy Improvement of this Example; God grant it may have that Blessed Effect.  
63 And the Men that held Jesus mocked him, and smote him. 64 And when they had Blindfolded him, they struck him on the Face, and asked him, saying, Prophecy who he is that smote thee. 65 And many other things blasphemously spoke they against him.  
Observe here, The vile Affronts, the horrid Abuses, the Injuries and Indignities which were put upon the Holy and Innocent Jesus, in the day of his Sufferings; the rude Officers and Servants spit in his Face, Blindfold his Eyes, smite him with their Hands, and in Contempt and Scorn, bid him Prophecy, who it was that smote him. Verily, There is no degree of Contempt, no mark of Shame, no kind of Suffering, which we ought to Decline for Christ's sake, who hide not his Face from Shame and Spitting upon our Account.  
66 And as soon as it was day, the Elders of the people, and the Chief Priests, and Scribes came together, and led him into their Council. 67 Saying, Art thou the Christ? Tell us; And he said▪ If I tell you, you will not believe. 68 And if I also ask you, you will not answer me, nor let me go. 69 Hereafter shall the Son of Man sit on the Right Hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. 71 And they said, What need we any farther Witness? for we ourselves have heard of his own Mouth.  
Our Lord is now Arraigned by the Chief Priests, and Observe the Indictment of Blasphemy is brought in against him; What need we any farther Witness? we have heard his Blasphemy. Abominable Wickedness! It is not in the Power of Innocency itself; nay, not in the Power of the greatest and unspotted Innocency, to protect from Slander and false Accusation. Observe farther, The great Meekness of our Saviour under all these ill Suggestions, and false Accusations, as a Lamb before the Shearer, so is he Dumb, and opened not his Mouth. Learn thence, That to bear the Revile, Contradictions, and false Accusations of Men, with a Silent and Submissive Spirit, is an excellent and Christ-like Temper. Though a Trial for his Innocent Life was now Managed most Maliciously and Illegally against him; yet When he was Reviled, Reviled not again, when he Suffered, he Threatened not: Oh may the same Meek and Humble Mind be in us which was also in Christ Jesus, who instead of Reviling his Accusers, Prayed for his Murderers, and Offered up his Blood to God on the Behalf of them that shed it. Lord Jesus help us to set thy Instructive Example continually before us, and to be daily Correcting and Reforming of our Lives by that Blessed Pattern. Amen.   

CHAP. XXIII.  
1 AND the whole Multitude of them arose, and led him unto Pilate. 2 And they began to accuse him, saying, We found this Fellow perverting the Na●ion, and forbidding to give Tribute to Cesar, saying, That he himself is Christ a King. 3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. 4 Then said Pilate to the Chief Priests and to the People, I find no fault in this Man. 5 And they were the more fierce, saying, He stirreth up the People, Teaching throughout all Jeury, beginning from Galilee to this place. 6 When Pilate heard of Galilee, he asked whether the Man were a Galilean. 7 And as soon as he heard that he belonged to Herod's Jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. 8 And when Herod saw Jesus he was exceeding glad, for he was desirous to see him of a long Season, because he had heard many things of him, and he hoped to have seen some Miracle done by him. 9 Then he questioned with him in many words, but he answered him nothing. 10 And the Chief Priests and Scribes stood and vehemently accused him. 11 And Herod with his Men of War set him at naught, and mocked him; And arrayed him in a gorgeous Robe, and sent him again to Pilate. 12 And the same day Pilate and Herod were made Friends together, for before they were at enmity between themselves.  
In this Chapter we have a Relation of the Black and Saddest Tragedy that ever was Acted upon the Stage of the World, Namely, the Barbarous and Bloody Murder of the Holy and Innocent Jesus, by the Jews his own Countrymen; the Best of Kings put to Death by his own Subjects. And the first step towards it is his Arraignment before Pilate and Herod; they Post him from one to another; Pilate sends him to Herod, and Herod having made sufficient Sport with him, Remands him to Pilate: Neither of them find any Fault in him worthy of Death, yet neither of them would Release him. Here Observe, That our Saviour being before Pilate, Answers him Readily and Cautiously, Art thou the King of the Jews? says Pilate; Thou sayest it, says our Saviour. Art thou the Christ, the Son of the Blessed? He Replied, I am. Hence says the Apostle, 1 Tim. 6.13. That Jesus Christ before Pontius Pilate witnessed a good Confession. Teaching us, That though we may, and sometimes aught to hold our Peace when our Reputation is Concerned; yet must we never be Silent, when the Honour of God and his Truth may be effectually promoted, by a Free and a Full Confession; yet is it farther Observable, That our Saviour being before Herod, would neither Answer him to any Question, nor Work any Miracle before him. This was an Instance and Evidence of our Lord's great Humility in refusing to Work Miracles before Herod, who desired it only to gratify his Curiosity. Thus do vile Men abuse the Holy Power of God, desiring to see it exerted for Admiration and Pastime; not to be Convinced, or Converted by it. And as Admirable was the Patience, as the Humility of Christ, and his present Silence, who neither at Herod's Request, nor at the Jews Importunity and false Accusations, could be moved to Answer any thing. Observe Lastly, That though Herod had Murdered Christ's Forerunner, John the Baptist, and our Saviour's own Life was in danger by Herod heretofore, yet now he had him in his Hands, he lets him go; only he first abuses him, and mocks him, and Arrays him in a Gorgeous Robe, like a Mock King. Thus were all the Marks of Scorn imaginable put upon our Dear Redeemer; yet all this Jeering and sportful Shame did our Lord undergo, to show what was due unto us for our Sins; and also to give us an Example to bear all the Shame and Reproach imaginable for his sake; Who for the Joy that was set before him, despised the Shame, Hebr. 12.2.  
13 And Pilate when he had called together the Chief Priests, and the Rulers, and the People. 14 Said unto them, Ye have brought this Man unto me, as one that perverteth the People, And behold I have examined him before you, and find no fault in this Man, touching those things whereof ye accuse him. 15 No, nor yet Herod; For I sent you to him, and lo, nothing worthy of Death is done unto him. 16 I will therefore chastise him, and Release him. 17 For of necessity he must Release one unto them at the Feast. 18 And they cried out all at once, saying, Away with this Man, and Release unto us Barrabas. 19 Who for a certain Sedition made in the City, and for Murder was cast into Prison. 20 Pilate therefore willing to Release Jesus, spoke again to them. 21 But they cried, saying, Crucify him, Crucify him. 22 And he said unto them the third time, Why? What Evil hath he done? I have found no Cause of Death in him; I will therefore Chastise him, and let him go. 23 And they were instant with loud Voices, Requiring that he might be Crucified: And the voices of them, and of the Chief Priests prevailed. 24 And Pilate gave Sentence that it should be as they Required. 25 And he Released unto them, him that for Sedition and Murder was cast into Prison, whom they had desired; But he delivered Jesus to their Will.  
Observe here, (1.) How unwilling, how very unwilling Pilate was to be the Instrument of our Saviour's Death: One while he Expostulates with the Chief Priests, Saying, What Evil hath he done? Nay, St. Luke here declares, that Pilate came forth Three several Times, professing that he found no Fault in him. Where Note, How much more Justice and Equity Christ met with from Pilate an Heathen, then from the Chief Priests, and People of the Jews, professing the true Religion. Oh how desperate is the Hatred that grows upon the Root of Religion. Learn hence, That Hypocrites within the Church may be guilty of such Tremendous Acts of Wickedness, as the Consciences of Infidels and Pagans without the Church may Boggle at, and Protest against. Pilate a Pagan Absolves Christ, whilst the Hypocritical Jews that heard his Doctrine, and saw his Miracles, do condemn him. Observe (2.) How Pilate at last suffers himself to be overcome, with the Importunity of the Jews, and delivers the Holy and Innocent Jesus, contrary to his Judgement and Conscience, to the Will of his Murderers. It is a vain Apology for Sin, when Persons pretend that they are not committed with their own Consent; but at the Instigation and Importunity of others: For such is the Frame and Constitution of Man's Soul, that none can make a Person wicked without his own Consent; It was no Extenuation of Pilat's Sin, no Alleviation of his Punishment, that to please the People he delivered up our Saviour, contrary to the Direction of his own Conscience, to be Crucified. Observe (3.) The Person whose Life the wicked Jews preferred before the Life of the Holy Jesus, Barrabas; We will that thou Release Barrabas, and destroy Jesus: Mark these Hypocritical High Priests, who pretended such Zeal for God and Religion, they prefer the Life of a Person Guilty of the highest Immoralities and Debaucheries, even Murder and Sedition, before the best Man that ever lived in the World. But whence sprang the Malice and Hatred of the High Priests, and People of the Jews against our Saviour? Why plainly from hence, Christ Interpreted the Law of God more strictly than their Lusts could bear; and he lived a more Holy, Useful, and Excellent Life than they could endure. Now nothing enrages the Men of the World more against the Professors, but especially the Preachers of the Gospel, than Holiness of Doctrine and Strictness of Life and Conversation. Such as Preach, and Live well, let them expect such Enmity and Opposition, such Malice and Persecution, such Sufferings and Trials as will shock an ordinary Patience and Constancy of Mind. Our Master met with it, let his Zealous Ministers prepare for it.  
26 And as they led him away, they laid hold upon one Simon a Cyrenian, coming out of the Country, and on him they laid the Cross, that he might bear it after Jesus.  
The Sentence of Death being passed by Pilate, who can with dry Eyes, behold the sad Pomp of our Saviour's Execution: Forth comes the Blessed Jesus out of Pilat's Gates, bearing that Cross which soon after was to bear him; with his Cross, on his Shoulder, he Marches towards Golgotha; and when they see he can go no faster, they Compel Simon of Cyrenea, not out of Compassion, but Indignation, to bear his Cross; This Cyrenian being a Gentile who bore Christ's Cross, some think, thereby was signified, that the Gentiles should have a part in Christ, as well as the Jews, and be Sharers with them in the Benefits of the Cross.  
27 And there followed him a great Company of People, and of Women, who also Bewailed and Lamented him. 28 But Jesus turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and your Children. 29 For Behold the Days are coming in which they shall say, Blessed are the Barren, and the Wombs that never Bore, and the Paps which never gave Suck. 30 Then shall they begin to say to the Mountains fall on us, and to the Hills cover us. 31 For if they do these things in the green Tree, what shall be done in the dry?  
There were Four sorts of Persons which Attended our Saviour at his Crucifixion, The Executioners that Tormented him, the Jews that mocked him, the Spectators and Looker's on that Marked him, and Sympathising Friends which Lamented him; These last Christ thus bespoke, Weep not for me, but for yourselves; That is, Weep rather upon your own Account, than mine; Reserve your Sorrows for the Calamities coming upon yourselves and your Children. It is very probable, That the Tears and Lamentations of many of these Mourners, were but the fruits of tender Nature, not the Effects of Faith, and flowing from a Principle of Grace. Learn thence, That melting Affections and Sorrows, even from the Sense of Christ's Sufferings, are no infallible Marks of Grace. The History of Christ's Sufferings is very Tragical and Pathetical, and may melt ingenuous Nature, where there is no Renewed Principle of Grace.  
32 And there were also two other Malefactors led with him to be put to Death. 33 And when they were come to the place which is called Calvary, there they crucified him, and the Malefactors with him; one on the Right Hand, and the other on the Left.  
Here we see the Infamous Company that our holy Lord Suffered with; Two Thiefs: It had been a sufficient Disparagement to our Blessed Saviour, to be Sorted with the best of Men; But to be numbered with the Scum of Mankind, is such an Indignity as Confounds our Thoughts: This was designed by the Jews to dishonour and disgrace our Saviour the more; and to persuade the World, that he was the greatest of Offenders: But God over ruled this, for Fulfilling an Ancient Prophecy concerning the Messiah, Isa. 53. last, and he was Numbered with the Transgressor's.  
34 Then said Jesus, Father, Forgive them, for they know not what they do.  
Christ had often Preached the Doctrine of Forgiving Enemies, and Praying for them, he Practices it here himself in a most Exemplary manner. Where Note, (1.) The Mercy desired and Prayed for, and that is, Forgiveness. (2.) The Person desiring that Mercy, Christ, the Dying Jesus. (3.) The Persons for whom it is Desired, his Bloody Murderers; Father, Forgive them. (4.) The Argument used, or Motive urged to procure the Mercy; Forgive them, For they know not what they do. Learn hence, (1.) That Ignorance is the usual Cause of Enmity against Christ. (2.) That there is Forgiveness with God for such as oppose, yea Persecute Christ out of Ignorance. (3.) That to Forgive Enemies, and to beg Forgiveness for them, is an Evidence of a Christ-like Frame of Spirit; Father, Forgive them.  
35 And the People stood beholding, and the Rulers also with them derided him, saying, He saved others, let him save himself, if he be Christ the chosen of God. 36 And the Soldiers also mocked him, coming to him, and offering him Vinegar. 37 And saying, If thou be the King of the Jews, save thyself. 38 And a Superscription was written over him in Hebrew, in Greek, and Latin; This is the King of the Jews.  
Observe here, (1.) A mighty Aggravation of our Lord's Sufferings upon the Cross, Namely, The mocking Derision which he met with in his Dying Moment's. As he endured the Pain, so he despised the Shame: Cruel Mockings was our Lord Tried with, both from the Common People, and from the Chief Priests; yet the Common People's Reviling him, and wagging their Heads at him, was not so much to be taken Notice of, as the Chief Priests, who were Men of Age and Gravity, and the Ministers of Religion; For them Barbarously to Mock him in his Misery, and which was worse, Atheistically to Jeer and Scoff at his Faith and Affiance in God; Saying, He trusted in God that he would deliver him, let him deliver him if he will have him. This was such an Indignity as Confounds our Thoughts. But from hence we Learn, (1.) That Persecutors are generally Atheistical Scoffers; the Chief Priests and Elders who Persecuted Christ, do Blaspheme God; they mock at his Power, and deride his Providence, which was as wicked as to deny his Being. (2.) We Learn from this Example, That such as Minister to God in Holy things, by way of Office, if they be not the Best, they are generally the worst of Men; no such bitter Enemies to the Power of Godliness, as such Preachers, who were never Experimentally Acquainted with the Efficacy and Power of it, upon their own Hearts and Lives. Observe (2.) The Inscription wrote by Pilate over our suffering Saviour, This is Jesus, the King of the Jews. It was the Custom of the Romans, when they Crucified a Malefactor, to publish the Cause of his Death, in Capital Letters placed over the Head of the Person. Now it is Observable how wonderfully the Wisdom of God overruled the Heart and Pen of Pilate, to draw this Title, which was truly Honourable, and fix it to his Cross. Pilate is Christ's Herald, and proclaims him King of the Jews. Learn hence, That the Kingship and Regal Dignity of Christ was proclaimed by an Enemy, and that in a time of his greatest Sufferings and Reproaches. Pilate without his Knowledge did our Saviour an eminent piece of Service; Verily he did that for Christ, which none of his own Disciples durst do; not that he did it designedly, and with any intent to put Honour upon Christ, but from the special overruling Providence of God: No thanks to Pilate for all this, Because the Highest Services performed to Christ undesignedly shall never be Accepted nor Rewarded by him.  
39 And one of the Malefactors which were hanged, Railed on him, saying, If Thou be Christ, Save thyself and us. 40 But the other Answering, Rebuked him, saying, Dost thou not fear God, seeing thou art in the same Condemnation? 41 And we indeed justly; For we receive the due Reward of our Deeds. But this Man hath done nothing amiss. 42 And he said unto Jesus, Lord, Remember me when thou comest into thy Kingdom.  
Here we have a farther Aggravation of our Lord's Sufferings upon the Cross, from the Company he Suffered with, the Two Thiefs who Reviled him with the rest. Saint Matthew and Saint Mark say, They both Reviled him, Saint Luke says One of them Reviled; possibly both of them might do it at first, and one of them Repent, which if so, increases the wonder of the Penitent thief's Conversion: From the Impenitent thief's Reviling of Christ, when he was at the very point of Death, and even in the Suburbs of Hell, we Learn, That neither Shame nor Pain, will change the Mind of a Resolute Sinner; but even then, when he is in the Suburbs of Hell will he Blaspheme. From the Penitent Thief's Confessing of Christ, and Praying to him, Lord, Remember me when thou comest into thy Kingdom; We Learn, Both the Efficacy and Freeness of Divine Grace. (1.) The efficacious Power of it: Oh how Powerful must tha● Grace be, which wrought such a Change in an instant, which supplied that Heart in a Moment, which had been hardening in Sin for so many Years. (2.) The Freeness of it; which takes hold of his Heart, when he was at the height of Sin, and was not only void of Grace, but seemed past Grace. Oh the powerful Efficacy, and adorable Freeness of the Heart-changing Grace of God in this vile Person; it disposed him to own his Sin, to confess the justness of his Punishment, to justify Christ's Innocency, to Reprove his Fellow-Companion, to pray to a Crucified Christ, and to intercede with him, not for present Deliverance from Death, but for a place in Christ's Kingdom. Where we Learn, (1.) That true Conversion is never too late for obtaining Mercy and Salvation. (2.) That True Conversion, how late soever, will have its Fruits: The  Fruits of Faith and Repentance, were found with this penitent Thief; yet must not this extraordinary Case be drawn into Example: This Extraordinary and Miraculous Grace of God is not to be expected ordinarily; We have no warrant to expect an overpowering degree of God's Grace, to turn our Hearts in an instant at the Hour of Death, when we have Lived in Forgetfulness of God, and in a Supine neglect of our Soul's Concerns all the days of our Life: For it is evident, as to this Case of the Penitent Thief's Conversion at the last Hour, (1.) It is an Example without a Promise; (2.) It is but a single Example; (3.) It is an Example Recorded but by one Evangelist, the Spirit of God foreseeing what an ill use some would make of this Instance, leaves one Example upon Record, that none might despair, and but one, that none might Presume. (4.) This Thief probably never had any Knowledge of Christ before. (5.) This was a Miracle with the Glory whereof Christ would Honour the Ignominy of his Cross. So that we have no more ground to expect such another Conversion, than we have to expect a Second Crucifixion. This Converted Person was the first Fruits of the Blood of the Cross. From whence we Learn, That God can, and sometimes doth, though very seldom, prepare Men for Glory, immediately before their Dissolution by Death.  
43 And Jesus said unto him, verily I say unto thee, To Day shalt thou be with me in Paradise.  
These Words are our Saviour's Gracious Answer to the Penitent Thief's Humble Prayer, Lord, Remember me in thy Kingdom, says the Thief, To day shalt thou be with me in my Kingdom; says our Saviour: Where Note (1.) The Immortality of the Souls of Men is without all doubt: Our desires after, and hopes for Immortality, do prove our Souls Immortal, and capable of that State. (2.) That there is a Future and Eternal State into which Souls pass at Death. Death is our passage out of the swift River of Time, into the Boundless and Bottomless Ocean of Eternity. (3.) That the Souls of all the Righteous at Death, are immediately Received into a State of Happiness and Glory; This day shalt thou be with me; not after thy Resurrection, but immediately after thy Dissolution. That Man's Soul is asleep, or worse, that Dreams of the Soul's sleeping till the Resurrection; For why should the Believers Happiness be deferred, when they are immediately capable of Enjoying it? Why should their Salvation slumber, when the Wicked's Damnation slumbereth not? How do such delays consist with Christ's ardent Desires, and his People's vehement Long to be together.  
44 And it was about the sixth Hour, and there was a Darkness over all the Earth until the Ninth Hour. 45 And the Sun was Darkened, and the Veil of the Temple was Rend in the midst. 46 And when Jesus had cried with a loud Voice, he said, Father, into thy Hands I commend my Spirit: And having said thus, he gave up the Ghost. 47 Now when the Centurion saw what was done, he Glorified God; saying, Certainly this was a Righteous Man. 48 And all the People that came together to that sight, beholding the things which were done, smote their Breasts and Returned. 49 And all his Acquaintance, and the Women that followed him from Galilee, stood afar off beholding these things.  
Observe here, (1.) What Prodigies in Nature happened and fell out at the Crucifixion of our Saviour; The Sun was Darkened, at the Setting of the Son of Righteousness; And the Veil of the Temple was Rend, signifying, That God was now about to Forsake his Temple, that the Ceremonial Law was now Abolishing, and the Partition-Wall betwixt Jew and Gentile, being now pulled down, all may have Access to God, through the Blood of a Mediator. Observe (2.) The last Prayer of our Saviour, before his Death, Father, into thy Hands I commend my Spirit: They are words full of Faith and Comfort, fit to be the last Breathe of every Gracious Soul in this World. Learn hence, That Dying Believers are both Warranted and Encouraged by Christ's Example, Believingly to Commend their precious Souls into the Hands of God, as a Gracious Father; Father into thy Hands. Observe (3.) What influence our Saviour's Death had upon the Centurion, He Glorified God, saying, Verily this was a Righteous Man. Here Note, That Christ had a Testimony of his Innocency and Righteousness given unto him from all sorts of Persons whatsoever;  and Herod pronounced him Innocent; Pilat's Wife proclaimed him a Righteous Person; Judas the Traitor declared it was innocent Blood; the Thief on the Cross affirmed, he had done nothing amiss; and the Centurion owned him to be a Righteous Man; yea, the Son of God, Mark 15.39. only the Pharisees and Chief Priests, which were Teachers of others, not Ignorance, but Obstinacy and Malice Blinded and Hardened them to their Ruin and Destruction, instead of Owning and Receiving him for their Saviour, they Ignominiously put him to Death as the vilest Impostor.  
50 And behold there was a Man Named Joseph, a Counsellor, and he was a good Man, and a just. 51 (The same had not consented to the Counsel and Deed of them) he was of Arimathea, a City of the Jews; who also himself waited for the Kingdom of God. 52 This Man went unto Pilate, and begged the Body of Jesus. 53 And he took it down, and wrapped it in Linen, and laid it in a Sepulchre, that was hewn in Stone, wherein never Man before was laid, 54 And that Day was the Preparation, and the Sabbath drew on. 55 And the Women also which came with him from Galilee, followed after, and beheld the Sepulchre, and how his Body was laid. 56 And they Returned and prepared Spices and Ointments; and rested the Sabbath-day, according to the Commandment.  
The Circumstances of our Lord's Funeral, and Honourable Interment are here Recorded by our Evangelist; such a Funeral as never was, since Graves were first Digged. Where Observe (1.) Our Lord's Body must be Begged before it could be Buried; The Dead Bodies of Malefactors being in the Power, and at the Disposal of the Judge that Condemns them. Observe (2.) The Person that Begged this Body, and bestowed a Decent and Honourable Burial upon it, Joseph of Arimathea, a worthy, though a close Disciple. Grace doth not always make a public and open Show where it is: But as there is much secret Riches in the Bowels of the Earth, though unseen; so is there much Grace in the Hearts of some Saints, which the World takes little Notice of. Observe (3.) The Mourners that followed our Saviour's Hearse to the Grave; The Women which came out of Galilee, a poor Train of Mourners; The Apostles who should have been most officious to bear his Holy Body to the Ground, were sometime since all Scattered, afraid to own their Master, either Dying, or Dead. Funeral Pomo had been no way suitable, either to the End or Manner of our Lord's Death, and accordingly here is is nothing like. Observe (4.) The Grave or Sepulchre in which our Holy Lord lay; it was in a Sepulchre Hewn out of a Rock; That so his Enemies might have no occasion to say, that his Disciples stole him away by secret Holes, and unseen Passages under Ground; It was in a New Sepulchre, Wherein never Man was laid before, lest his Adversaries should say, it was another that was Risen, who was Buried there before him: And has Buried in a Garden. As by the Sin of the first Adam we were driven out of the Garden of Pleasure, the Earthly Paradise, so by the Sufferings of the Second Adam, who lay Buried in a Garden, we may hope for Entrance into the Heavenly Paradise. Observe (5.) The manner of our Lord's Funeral, it was Hasty, Open and Decent. Hasty, because of the Preparation for the Sabbath; Open, that all Persons might be Spectators, and none might say, He was Buried before he was Dead. Decent, being wrapped in fine Linen, and Perfumed with Spices. Observe (6.) The Reasons why our Lord was thus Buried; Seeing he was to Rise again in as short a Time as other Men lie by the Walls, doubtless it was to declare the Certainty of his Death, to Fulfil the Types and Prophecies which went before of him, As Ionas being Three days and three nights in the Whale's Belly; He was also Buried to Complete his Humiliation; This was the lowest step to which he could Descend in his Abased State. In a word, Christ went into the Grave, that he might Conquer Death in its own Territories and Dominions. Observe (7.) Of what Use our Lord's Burial is to us his Followers; it shows us the amazing Depths of his Humiliation, from what, and to what his Love brought him, even from the Bosom of his Father, to the Bosom of the Grave. It may Comfort us against the fears of Death, and the Terrors of the Grave: The Grave could not long keep Christ, it shall not always keep Christians: It was a Loathsome Prison before, it is a Presumed Bed now: He whose Head is in Heaven, need not fear to put his Feet into the Grave. Awake and Sing, thou that dwellest in the Dust, for the Enmity of the Grave is slain by Christ.   

CHAP. XXIV.  
This Last Chapter of St. Luke's Gospel, contains the History of our Saviour's Resurrection, and gives us an Account of what he did upon Earth, between the Time of his glorious Resurrection and Triumphant Ascension.  
1 NOW upon the first day of the Week, very early in the Morning, they came unto the Sepulchre; bringing the Spices which they had prepared, and certain others with them. 2 And they found the Stone Rolled away from Sepulchre. 3 And they entered in, and found not the Body of our Lord Jesus. 4 And it came to pass as they were much perplexed thereabout; Behold Two Men stood by them, in shining Garments. 5 And as they were afraid, and bowed down their Faces to the Earth, they said unto them, Why seek ye the Living among the Dead? 6 He is not here, but is Risen: Remember how he spoke unto you, when he was yet in Galilee. 7 Saying, The Son of Man must be delivered into the Hands of Sinful Men, and be Crucified, and the Third day Rise Again. 8 And they Remembered his Words. 9 And Returned from the Sepulchre, and told all these things unto the Apostles, and to all the Rest. 10 It was Mary Magdalene, and Joanna, and Mary the Mother of James, and other Women that were with them which told these things unto the Apostles. 11 And their words seemed to them as Idle Tales, and they believed them not. 12 Then arose Peter and ran unto the Sepulchre, and stooping down, he beheld the Linen  laid by themselves, and departed, wondering in himself at that which was come to pass.  
The Lord of Life, who was put to Death upon the Friday, was Buried in the Evening of the same Day; and his Holy Body Rested in the silent Grave, all the next Day, being the Jewish Sabbath, and some part of the Morning Following. Thus Risen he again the Third Day, according to the Scriptures, neither sooner nor later; Not sooner, lest the Truth of his Death should have been questioned, that he did not Die at all; not later, lest the Faith of his Disciples should have failed: Accordingly, when the Sabbath was past, Marry Magdalene, getting the other Women together, she and they set out very early in the Morning, to Visit the Holy Sepulchre, and about Sunrising they get to it, intending with their Spices and Odours farther to Embalm their Lord's Body. Observe here (1.) That although the Hearts of these Holy Women did burn with an Ardent Zeal and Affection to their Crucified Lord; Yet the Commanded Duties of the Sabbath are not omitted by them; they keep close, and silently spend that Holy Day in a Mixture of Grief and Hope; A good Pattern of Sabbath-Sanctification, and worthy of our Christian Imitation. Observe (2.) These Holy Women go, but not empty-handed: She that had bestowed a costly Alabaster upon Christ, whilst alive, prepares no less Precious Odours for him now Dead; thereby paying their last Homage to our Saviour's Corpse. But what need of Odours to perfume a precious Body which could not see Corruption? True, his Holy Body did not want them, but the Love and Affection of his Friends could not withhold them. Observe (3.) How great a Tribute of Respect and Honour is due and payable to the Memory of these Holy Women, for their great Magnanimity and Courage: They followed Christ when his Cowardly Disciples left him; they accompanied him to his Cross, they attended his Hearse to the Grave, when his Disciples did not, durst not appear; And now very early in the Morning they Visit his Sepulchre, Fearing neither the Darkness of the Night, nor the Presence of the Watchmen, though a Band of rude Soldiers. Learn hence, That Courage and Resolution is the special Gift of God; if he gives it to the feebler Sex, even to timorous and fearful Women, it shall not be in the power of Armed Men to make them afraid. But to come to a close Consideration of the several Circumstances relating to the Resurrection of our Holy Lord. Note (1.) With what Pomp and Triumph our Holy Lord Arises; Two Men, that is, Two Angels in the Shape of Men, V 4. are sent from Heaven to roll away the Stone. But could not Christ have Risen then without the Angels help? Yes doubtless; he that Raised himself, could easily have Rolled away the Stone himself; But God thinks fit to send an Officer from Heaven, to open the Prison-door of the Grave; and by setting our Surety at Liberty, proclaims our Debt to the Divine Justice ●●●y Satisfied. Besides it was fit that the Angels who had been Witnesses of our Saviour's Passion, should also be Witnesses of his Resurrection. Note (2.) our Lord's Resurrection declared, He is Risen, he is not here. Almighty God never intended, that the Darling of his Soul should be left in an obscure Sepulchre; He is not here, said the Angels, where you laid him, where you left him; Death has lost its Prey, and the Grave has lost its Prisoner. Note (3.) It is is not said, He is not here, for he is Raised, but he is Risen, V 6. The Original Word imports, the Active Power of Christ, or the Self-quickning Principle by which Christ Raised himself from the Dead, Acts 1.3. He shown himself alive after his Passion. Hence Learn, That it was the Divine Nature, or Godhead of Christ, which Raised the Human Nature from Death to Life, others were Raised from the Grave by Christ's Power, but he Raised himself by his own Power. Note (4.) The Persons to whom our Lord's Resurrection was first declared and made known, to Women, to the two Mary's: But why to Women? and why to these Women? To Women first, because God sometimes makes choice of weak Means, for producing great Effects; knowing, that the weakness of the Instrument Redounds to the greater Honour of the Agent: In the whole Dispensation of the Gospel, God intermixes Divine Power with Humane Weakness: Thus the Conception of Christ was by the Power of the Holy Ghost, but his Mother a poor Woman, a Carpenter's Spouse; So the Crucifixion of Christ was in much Meanness and outward Baseness, being Crucified between two Thiefs; But the Powers of Heaven and Earth Trembling, the Rocks Rending, the Graves opening, shown a mixture of Divine Power. Thus here, God Selects Women, to declare that he will Honour what Instruments he pleases, for the Accomplishment of his own Purposes. But why to these Women, the two Mary's, is the first Discovery made of our Lord's Resurrection? Possibly it was a Reward for their Magnanimity and Masculine Courage. These Women cleave to Christ, when the Apostles forsook him: They Assisted at his Cross, they Attended at his Funeral, they Waited at his Sepulchre; These Women had more Courage than the Apostles, therefore God makes them Apostles to the Apostles. This was a Tacit Rebuke, a Secret Check given to the Apostles, that they should be thus outdone by Women: These Holy Women went before the Apostles in the last Services that were done for Christ; and therefore the Apostles here come after them in their Rewards and Comforts. Note (5.) The quick Message which these Holy Women carry to the Disconsolate Disciples, of the Joyful news of our Saviour's Resurrection; They Returned from the Sepulchre, and told all these things to the Eleven, Verse 9 And the other Evangelists say, That they were sent and bidden to go to the Apostles with the Notices of the Resurrection: Go tell the Disciples, says the Angel, Matthew 28.7. Go tell my Brethren, says Christ, Verse 10. A most endearing Expression; Christ might have said, Go tell my Apostate Apostles, my Cowardly Disciples, that left me in my Danger, that durst not own me in the High Priest's Hall, that durst not come within the Shadow of my Cross, nor within sight of my Sepulchre. But not one Word of all this, by way of upbraiding them for their late shameful Cowardice, but all words of Divine Indulgence, and of endearing Kindness, Go tell my Brethren: Where Mark, that Christ calls them Brethren after his Resurrection and Exaltation, thereby showing, that the Change of his Condition, had wrought no Change in his Affection towards his poor Disciples; But those that were his Brethren before, in the Time of his Humiliation and Abasement, are so still, after his Exaltation and Advancement; Go tell my Brethren. One thing more must be Noted with Reference to our Lord's Resurrection, and that is, Why he did not first choose to appear to the Virgin Mary, his Disconsolate Mother, whose Soul was pierced with a quick and lively sight and Sense of her Son's Sufferings? But to Mary Magdalene, who had been a grievous Sinner? Doubtless this was for the Comfort of all true Penitents, and Administers great Consolation to them; As the Angels in Heaven Rejoice, much more doth Christ Joy in the Recovery of one Repenting Sinner, then in Multitudes of Holy and Just Persons (such was the Blessed Virgin) who need no Repentance: For the same Reason did our Saviour particularly Name Peter, Go tell my Disciples, and Peter; He being for his Denial of Christ, swallowed up with Sorrow, and standing most in need of Consolation; therefore speak particularly to Peter: As if Christ had said, Be sure that his sad Heart be Comforted with this joyful News, that I am Risen; and let him know, that I am Friends with him, notwithstanding his late Cowardice.  
13 And behold two of them went the same day to a Village called Emmaus, which was from Jerusalem about Threescore Furlongs. 14 And they talked together of all those things which had happened. 15 And it came to pass, that while they Communed together, and reasoned, Jesus himself drew near and went with them. 16 But their Eyes were holden, that they should not know him. 17 And he said unto them, What manner of Communications are these, that ye have one to another as ye walk, and are sad? 18 And one of them, whose Name was Cleopas, answering said unto him, Art thou only a Stranger in Israel, and hast not known the things which are come to pass there in these Days? 19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a Prophet mighty in Deed and Word, before God and all the People. 20 And how the Chief Priests and our Rulers delivered him to be Condemned to Death, and have Crucified him. 21 But we trusted that it had been he which should have Redeemed Israel; and besides all this, To Day is the Third Day since these things were done. 22 Yea, and certain Women of our Company made us Astonished, which were early at the Sepulchre. 23 And when they found not his Body, they came, saying, That they had also seen a Vision of Angels, which said that he was Alive. 24 And certain of them which were with us, went to the Sepulchre, and found it even so as the Women had said, but him they saw not.  
Here we have Observable, (1.) The Journey which Two of the Disciples took to Emmaus, a Village not far from Jerusalem; The Occasion of their Journey is not told us, but the Scripture Acquaints us with their Discourse in their Journey, and as they were walking by the way: It was Holy and Useful, Pious and Profitable Discourse that they entertained one another with as they walked; They Discoursed of Christ's Death and Resurrection, a good Pattern for our Imitation, when Providentially cast into such Company as will bear it; That our Lips drop as the Honeycomb, and our Tongue be as choice Silver. Observe (2.) How our Holy Lord presently made one in the Company, when they were Discoursing Seriously about the Matters of Religion; he over-took them, and joined himself to them: The way to have Christ's Presence and Company with us, is to be discoursing of Christ, and the things of Christ. Observe (3.) Tho' Christ came to them, it was Incognito; he was not known to them, for their Eyes were holden by the Power of God, their Sight was restrained, that they could not Discern who he was, but took him for another Person, though his Body had the same Dimensions that it had before. Whence we Learn, The Influence which God has upon all our Powers and Faculties, upon all our Members and Senses, and how much we depend upon God for the Use and Exercise of our Faculties and Members; Their Eyes were holden that they could not see him. Observe (4.) That the Notion of the Messiah being a Temporal Saviour, was so deeply Rooted in the minds of the Disciples, that it remained here with them, even after he was Risen from the Dead; They here Own and Acknowledge him, To be a Prophet, mighty in Deed and in Word, but they Question whether he were the Messiah the Redeemer of Israel; They could not Reconcile the Ignominy of his Death with the Grandeur of his Office; nor Conceive how the Infamy of a Cross was Consistent with the Glory of a King; We trusted that it had been he which should have Redeemed Israel: As if they had said, we were full of Hopes that this had been the Messiah so long Expected by us; but this being the Third Day since he Died, we fear we shall find ourselves mistaken.  
25 Then said he unto them, O Fools and slow of Heart, to believe all that the Prophets have spoken; 26 Ought not Christ to have Suffered these things, and to enter into his Glory? 27 And beginning at Moses, and all the Prophets, he Expounded unto them in all the Scriptures, the things concerning himself. 28 And they drew nigh unto the Village whither they went, and he made as though he would have gone farther. 29 But they constrained him, saying, Abide with us for it is towards Evening, and the day is far spent; And he went in to tarry with them. 30 And it came to pass as he sat at Meat with them, he took Bread, and Blessed it, and Broke, and gave to them. 31 And their Eyes were opened, and they knew him, and he Vanished out of their Sight. 32 And they said one to another, Did not our Hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures?  
Observe (1.) our Saviour Reproves, and then Instructs them, he Reproves them for being Ignorant of the Sense of Scripture: They thought the Death of the Messiah, a sufficient Ground to question the Truth of his Office, when it was an Argument to confirm and establish it: Oh Fools, o●●●t not Christ to Suffer: As if he had said, Do you not find, that the Person described by the Prophets in the Old Testament to be the Messiah, was to wade to his Glory through a Sea of Blood? Why then do you think yourselves deceived in the Person that Suffered three Days ago, when his Death doth so well agree with the Predictions of the Prophets, who foretell that the Messiah should be cut off, but not for himself, and be smitten for the iniquities of his People. Here we may Observe, The great Wisdom and Grace of God, who makes sometimes the Diffidence of his People, an occasion of farther clearing up the choicest Truths unto them: Never did these Disciples hear so Excellent an Exposition of Moses and the Prophets; concerning the Messiah, as now, when their sinful distrust had so far prevailed over them. (2.) Observe, The Doctrines which Christ instructs his Disciples in, namely, in the Necessity of his Death and Passion, and of his Glory and Exaltation; Ought not Christ to Suffer, and to enter into his Glory. Learn (1.) That with Respect to God's Decree, and with Relation to Man's Gild, the Death of Christ was Necessary and Indispensable. (2.) That his Resurrection and Exaltation was as Necessary as his Passion. (3.) That there was a Meritorious Connexion between Christ's Sufferings and his Glory; his Exaltation was Merited by his Passion; He was to drink of the Brook in the way, and then he should lift up his head. Observe (4.) Christ did not only put Light into these his Apostles Heads, but Heat also into their Hearts, which burned all the while he Communed with them; Did not our Hearts burn within us, while he opened to us the Scriptures? Oh what an efficacious Power is there in the word of Christ, when set home upon the Hearts of Men by the Spirit of Christ.  
33 And they risen up the same Hour, and returned to Jerusalem, and found the Eleven gathered together, and them that were with them. 34 Saying, The Lord is Risen indeed, and hath Appeared to Simon. 35 And they told what things were done in the way, and how he was known to them in Breaking of Bread. 36 And as they thus spoke, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were Terrified and Affrighted, and supposed that they had seen a Vision. 38 And he said unto them, Why are ye troubled? and why do Thoughts arise in your Hearts? 39 Behold my Hands and my Feet, that it is I myself, handle me, and see; For a Spirit hath not Flesh and Bones as ye see me have. 40 And when he had thus spoken, he shown them his Hands and his Feet. 41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any Meat? 42 And they gave him a piece of a Broiled Fish, and of an Honeycomb. 43 And he took it, and did eat before them. 44 And he said unto them, These are the words which I speak unto you, whilst I was yet with you, That all things must be Fulfilled, which were written in the Law of Moses, and of the Prophets, and in the Psalms concerning me.  
Observe (1.) That these Two Disciples at Emmaus, being fully satisfied in the Truth of Christ's Resurrection, by his Appearing to them in Breaking of Bread, they arose presently, and went from Emmaus to Jerus●lem; It must needs be late at Night, being after Supper, and Seven Miles Distance: Yet considering the Sorrow that the Disciples were under these Two leave all their Private Affairs, and hasten to Comfort them with the glad Tidings of our Lord's Resurrection. Teaching us, That all Secular Affairs, all private and particular Business must give place to the Glory of God, and the Comfort and Salvation of Souls. Observe (2.) The great Endeavours which our Saviour used to confirm his Disciples Faith in the Doctrine of the Resurrection, He comes and stands in the midst of them, and says, Peace be unto you; Next he shows them, his pierced Hands, Side and Feet; with the Scars and Marks; which he yet retained, that they might see it was their Crucified Master: After all this, He eats before them, a piece of broiled Fish and Honeycomb; Not that he needed it, his Body being now become Immortal; but to assure them; that it was his own Person, and that he had still the same Body; Yet so slack and backward were they to Believe that Christ was Risen, that all the Predictions of the Scripture, all the Assurances they had from our Saviour's Mouth, and the several Appearing of Christ unto them; were little enough to establish and confirm their Faith in the Resurrection of our Saviour. Observe (3.) The highest and fullest Evidence which our Saviour offers to Evince and Prove the Certainty of his Resurrection; Namely, by Appealing to their Senses, Handle me, and see; Christ admits the Testimony of our Senses, to assure it be his Real Body: And if the Church of Rome will not allow us to believe our Senses, we shall lose the best External Evidence we can have to prove the Truth of the Christian Religion; Namely, the Miracles of Christ; For how can I know, that those Miracles were True, but by the Judgement of my Senses? Now as our Senses tell us, that Christ's Miracles were True, so they assure us, that the Doctrine of Transubstantiation is False.  
45 Then opened he their Understandings, that they might understand the Scriptures. 46 And he said unto them, Thus it is Written, and thus it behoveth Christ to Suffer, and to Rise from the Dead the Third Day. 47 And that Repentance and Remission of Sins should be Preached in his Name among all Natitions, beginning at Jerusalem. 48 And ye are Witnesses of these things.  
Note here, That the opening of the Mind and Heart, effectually to Receive the Truths of God, is the peculiar Prerogative and Office of Jesus Christ; Then opened he their Understandings; Namely; by the Illuminations of his Holy Spirit. One of the greatest Miseries under which Lapsed Nature Labours, is Spiritual Blindness; Christ has the only Eyesalve which can Heal and Cure it, Revel. 3.18. And there is no worse Cloud to Obscure the Light of the Spirit, than a proud Conceit of our own Knowledge. Observe (2.) The Special Charge given by our Saviour to his Apostles; to Preach Repentance and Remission of Sin; to Preach it in Christ's Name, to Preach it to all Nations, beginning first at Jerusalem. Where Note, The Astonishing Mercy of Jesus Christ; Although Jerusalem was the Place where he lost his Life, the City that Barbarously Butchered, and Inhumanely Murdered him, yet there he will have the Doctrine of Repentance Preached; nay, first Preached; there the Gospel-Combination must first begin, That Repentance and Remission of Sin be Preached, beginning at Jerusalem. Lord! How unwilling art thou that any should Perish, when thou not only prayedst for thy Murderers, and offeredst up thy Blood to God in the Behalf of them that shed it, but Requiredst thy Ambassadors to make Jerusalem the first Tender of Remission, upon Condition of Repentance, That Repentance and Remission of Sin, should be Preached among all Nations, beginning at Jerusalem.  
49 And behold I send the Promise of my Father upon you, but tarry ye in the City of Jerusalem, until ye be Endued with Power from on high. 50 And he led them out as far as Bethany, and he lift up his hands, and Blessed them. 51 And it came to pass while he Blessed them, he was parted from them, and carried up into Heaven. 52 And they Worshipped him, and Returned to Jerusalem with great joy. 53 And were continually in the Temple, Praising and Blessing God. Amen.  
Our Saviour being now about to leave his Disciples, Comforts them with the Promise of his Holy Spirit, which should supply the want of his Bodily Presence; And bids them tarry at Jerusalem till they should at the Feast of Pentecost be made Partakers of this Invaluable Blessing. Observe (2.) Our Lord having Blessed his Disciples, he takes his Leave of them, and goes up into Heaven: As he Raised himself out of his Grave, so did he Ascend into Heaven by his own Power, there to appear in the Presence of God for us, and as our Forerunner, to give us an Assurance, that in due time we shall. Ascend after him, Wither our Forerunner is for us entered, Heb. 6.20. Observe Lastly, The Act of Homage and Adoration, which the Apostles perform to the Lord Jesus; now they Worshipped him, that is as God, the Eternal Son of God, being so declared by the Resurrection from the Dead, and by his Ascension into Heaven before their Eyes, from whence he will certainly come at the End of the World, to Judge both the Quick and the Dead. For which Solemn Hour God Almighty prepare all Mankind, by a Renewed Frame of Heart, and a Religious Course of Life; and then, Come Lord Jesus to Judgement, come quickly. Amen.   
The End of St. Luke's Gospel.   

EXPOSITORY NOTES, WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. JOHN.  St. JOHN v. Ver. 39 
Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me.   

EXPOSITORY NOTES, WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. JOHN.  
The Fourth and last of the Holy Gospels falls now under Consideration: Namely, That which was written by the Evangelist St. John; concerning which we have Observable, the Writer, the Occasion, the Design and Scope of this Sublime Book. Obs. 1. The Writer of it St. John, the beloved Disciple, that lay in the Bosom of Christ; he that lay in Christ's Bosom, reveals the Secrets of Christ's Heart. John, saith St. Austin, drew out of the Bosom of Christ, the very Heart of Christ, and made it known to a lost World. Obs. 2. The Occasion of Saint John's writing this Gospel, and that was the Heresy of Ebion and Cerinthus, which denied the Divinity of Jesus Christ. When God suffers Heretics to vent their blasphemous Opinions, he takes Occasion from thence to make a clearer Discovery of Divine Truth. We had perhaps wanted St. John's Gospel, if Ebion and Cerinthus had not broached their Heresy against Christ's Divinity. Obs. 3. The Design and Scope of this Gospel, which is to describe the Person of Christ in his two Natures, Divine and Humane, as the Object of our Faith: This he doth in a Sublime and Lofty Manner; upon which Account he was compared by the Ancients to the Eagle that soars aloft, and maketh her Nest on high; and was also called John the Divine. Obs. lastly, The Difference between this and the other Gospels. The other Evangelists insist chief upon the Humanity of Christ, and prove him to be truly Man, the Son of the Virgin Mary. This Evangelist proves him to be GOD as well as Man; God from Eternity, and Man in the fullness of Time. The other three Writers Relate what Christ did; St. John Reports what Christ said: They Recount his Miracles, he Records his Sermons and Prayers. In short, the profound Mysteries of our holy Religion are here unfolded by the beloved Disciple; and particularly, the Divinity and Incarnation of our Blessed Saviour.  

CHAP. I.  
1 IN the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God.  
Observe here, 1. The Person spoken of, Jesus Christ, under the name of the Word, In the beginning was the Word. Because God speaks to us by him, and makes known his Will to us by Christ, as we make known our Minds to one another by our Words. Again, As our Words are the Conception and Image of our Minds; so Christ is the express Image of his Father's Person, and was begotten of the Father, even as our Words are begotten of our Minds: For these Reasons he is so often styled the Word. Obs. 2. What the Evangelist here asserts concerning the Word, Christ Jesus, even three Particulars; namely, his Eternal Existence, his Personal Coexistence, and his Divine Essence. 1. His Eternal Existence: In the beginning was the Word; in the beginning when all Things received their Being, than the Word was and did actually subsist, even from all Eternity. Learn thence, That Jesus Christ not only Antecedent to his Incarnation, but even before all Time and the Beginning of all Things, had an Actual Being and Subsistence. 2. His Personal Coexistence with the Father, The Word was with God; that is, eternally and inseparably with him; in the same Essence and Nature, being in the Father, as well as with him, so that the Father was never without him, Prov. 8.22. I was by him, as one brought up with him, I was by his Sides, says the Chaldee Interpreter. Learn hence, That the Son is a Person distinct from the Father, but of the same Essence and Nature with the Father; he is God of God, very God of very God; being of one Substance with the Father, by whom all things were made. The Word was with God. 3. His Divine Essence: The Word was God. Here St. John declares the Divinity, as he did before the Eternity of our Blessed Saviour. He was with God, and existed in him; therefore he must be God, and a Person distinct from the Father. Learn hence, That the Eternity, the Personality and the Divinity of Christ are of necessity to be believed, if we will worship him aright. Christ tells us, John 5.23. That we must worship the Son, even as we worship the Father. Now unless we acknowledge the Eternity and Divinity of Christ, the Second Person, as well as of God the Father, the First Person, we honour neither the Father nor the Son. There is this Difference between Natural Things and Supernatural. Natural Things are first understood, and then believed; but Supernatural Mysteries must be first believed, and then will be better understood. If we will first set Reason on work, and believe no more than we can comprehend, this will hinder Faith: But if after we have assented to Gospel Mysteries, we set Reason on work, this will help Faith.  
3 All things were made by him, and without him was not any thing made, that was made.  
Observe here, The Argument which St. John uses to prove Christ to be God; it is taken from the Work of Creation. He that made all things is truly and really God; but Christ made all Things, and nothing was made without him, therefore is Christ truly and really God. Here Observe, 1. An Affirmation of as large and vast an Extent as the whole World. All Things were made by him; not this or that particular Being, but All Created Being's received their Existence and Being from Christ. Obs. 2. That to prevent the least Imagination of any Things having another Author than Christ, here is the most positive and particular Negation that can be. That without Him was not any thing made that was made; not without him as an Instrument, but without him as an Agent. Christ being a Co-worker with the Father and the Spirit in the Work of Creation. He was the Author of the Creation, not an Instrument in Creating. Learn hence, That Christ as God, being the Creator and Maker of all Things himself, is excluded from being a Creature, or any thing that was made.  
4 In him was life, and the life was the light of men. 5. And the light shineth in darkness, and the darkness comprehended it not.  
Here we have a farther Proof of Christ's Divinity, and an Evidence that he had a Being as God, before his Incarnation; forasmuch as all Life is centred in him, communicated by him, and derived from him. In him was Life Formaliter & Causaliter. Life was formally in Christ, as the Subject of it; and also causally in him as the Fountain of it. Learn, 1. That Christ is the Author and Dispenser of all Life, unto his Creatures. He is Original Life in the Order of Nature, because by him Man was created, Gen. 1.26. He is spiritual Life in the Order of Grace, John 14.6. I am the Way, the Truth and the Life. He is Eternal Life in the Order of Glory, 1 John 5.20. This is the True God and Eternal Life. Learn, 2. That all Creatures receiving Light and Life from Christ, not as an Instrument, but as the Fountain from whence it floweth, and in which it is preserved, is an evident Proof of his Divinity, and an Argument that he is truly and really God. In him was Life, and the Life was the Light of Men.  
6 ¶ There was a man sent from God, whose name was John: 7 The same came for a witness, to bear witness of the light, that all men through him might believe. 8 He was not that light, but was sent to bear witness of that light. 9 That was the true light, which lighteth every man that cometh into the world.  
Here the Evangelist proceeds in declaring Christ to be really God, because he was that Original, that Essential Light, which had no Beginning, suffers no decay, but is so diffusive as in some kind, and in some measure or other, to enlighten every Man that cometh into the World. Some of the Jews had a Conceit that John the Baptist was the promised Messiah, as appears by Luke 3.15. The People were in Expectation, and all Men mused in their Hearts of John, whether he were the Christ or not. Here therefore to undeceive the Jews, the Evangelist adds, That John was not That Light; John was a great Light, a burning and a shining Light, but not such a Light as the Messiah was to be. John was a Light Instrumentally, Christ Efficiently: John was a Light enlightened, Christ was a Light enlightening: John's Light was by Derivation and Participation, Christ's was Essential and Original: John's Light was as the Light of a Candle in a private House, in and among the Jews only; but Christ's Light was as the Light of the Sun, spreading over the Face of the whole Earth. This is the True Light that lightens every Man that cometh into the World; that is, he enlightens all Mankind with the Light of Reason, and is the Author of all Spiritual Illumination in them that receive it. Christ is called a Light in regard of his Office, which was to manifest and declare that Salvation to his Church which lay hid before in the purpose of God; and he is called the true Light, not so much in Opposition to all false Lights, but as opposed to the Types & Shadows of the Mosaical Dispensation. Learn, 1. That every Man and Woman that comes into the World is enlightened by Christ in some Kind and Measure, or other. All are enlightened with the Light of Reason and a Natural Conscience: Some with the Light of Grace and Supernatural Illumination. Learn, 2. That Christ's being the Essential, Original and Eternal Light, enlightening and enlivening the whole Creation, is an evident and undeniable Demonstration that he is truly and really God.  
10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not.  
He was in the World, that is, he that was God from Eternity, made himself visible to the World in the fullness of Time. The Evangelist repeats it again, That the World was made by him, to show his Omnipotency and Divinity; and then adds, That the World knew him not, as an Evidence of the World's Blindess and Ingratitude. Learn hence, That notwithstanding the Eternal Son of God appeared in the World, and the World was made and created by him; yet the generality of the World, did not know him; that is, did not own and acknowledge him, did not receive and obey him. They neither knew him as Creator, nor accepted him as Mediator: Yea, He came to his own; that is, his own Kindred and Country, the Church and People of the Jews; but the Generality of them gave him cold Entertainment. It was the sin of the Jewish Nation, that though they were Christ's own peculiar People; his own by Choice, his own by Purchase, his own by Covenant, by Kindred, yet the generality of them did reject him; and would not own him for the True and Promised Messiah. Learn hence, That the Lord Jesus Christ met with manifest and shameful Rejection even at the hands of those that were nearest to him by Flesh and Nature, John 11.5. Neither did his Brethren believe on Him.  
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his Name.  
That is, Although multitudes rejected him, yet some received and owned him for the True Messiah; and those that did so, he advanced to the high Dignity of Adoption and Sonship, giving them Power, that is, Right or Privilege to become the Sons of God. Here Note, First, The Nature of Justifying Faith, declared; it is to as many as received him. Now this Receiving of Christ implies these three Things, 1. The Assent of the Understanding to that Divine Testimony, which the Scripture gives Christ. 2. The Consent of the Will to submit to this Jesus as Lord and King. 3. The Affiance and Trust of the Heart in Christ alone for Salvation; for Faith is not a bare Credence, but a Divine Affiance; and such an Affiance in Christ, and Reliance upon him, as is the Parent and Principle of Obedience to him. Note, 2dly, That it is the high & honourable Privilege of all such as receive Christ by Faith, to become the Sons of God by Adoption. This is a precious Privilege, a free Privilege, an honourable Privilege, an abiding Privilege, and calls for all possible Returns of Gratitude and Thankfulness, of Love and Service, of Duty and Obedience, of Submission and Self-Resignation.  
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
Because the bragging Jews did much boast of their Natural Birth and Descent from Abraham, as being his Blood and Offspring: Therefore it is here asserted, that Men become not the Children of God by Natural Propagation, but by Spiritual Regeneration. They are not born of Blood. Grace runs not in a Blood, Piety is not Hereditary. Religious Parents propagate Corruption, not Regeneration. Were the Conveyances of Grace Natural, good Parents would not be so ill suited with Children as sometimes they are. No Person then whatsoever, has the gracious Privilege of Adoption by the first Birth. They are not born of Blood, nor of the Will of the Flesh, nor of the Will of Man; that is, no Man by the utmost Improvement of Nature can raise himself up to this Privilege of Adoption, and be the Author and Efficient Cause of his own Regeneration. Learn hence, That Man in all his Capacities is too weak to produce the Work of Regeneration in himself. They, says Dr. Hammond, who by the influence of the highest Rational Principles, live most exactly according to the Rule of Rational Nature, that is, of unregenerate Morality, are the Persons here described. Learn, 2. That God alone is the Prime Efficient Cause of Regeneration. He works upon the Understanding by Illumination, and upon the Will by Sanctification; Which were born, not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God.  
14 And the Word was made flesh, and dwelled among us (and we beheld his glory, the glory as of the only begotten of the father) full of grace and truth.  
The Evangelist having asserted the Divinity of Christ in the foregoing Verses, comes now to speak of his Humanity and Manifestation in our Nature, The Word was made Flesh: Where Note, 1. Our Saviour's Incarnation for us. 2. His Life and Cenversation here among us, He dwelled, or tabernacled for a Season with us. In the Incarnation, or Assumption of our Nature, Observe, 1. The Person Assuming, The Word; that is, the Second Person subsisting in the glorious Godhead. Obs. 2. The Nature Assumed, Flesh: that is, the Humane Nature, consisting of Soul and Body. But why is it not said, The Word was made Man? but, The Word was made Flesh? Answ. To denote and set forth the wonderful Abasement and Condescension of Christ, there being more of Vileness, and Weakness and Opposition to Spirit, in the Word Flesh, than in the Word Man: Christ's taking Flesh, implies, that he did not only take upon him the Humane Nature, but all the Weaknesses and Infirmities of that Nature also, (sinful Infirmities and personal Infirmities excepted) he had nothing to do with our sinful Flesh: Tho' Christ loved Souls with an infinite and insuperable Love, yet he would not sin to save a Soul. And he took no personal Infirmities upon him, but such as are common to the whole Nature, as Hunger, Thirst, Weariness, etc. Obs. 3. The Assumption itself, He was made Flesh; that is, he assumed the Humane Nature into an Union with his Godhead, and so became a True and Real Man by that Assumption. Learn hence, That Jesus Christ did really assume the true and perfect Nature of Man, into a personal Union with his Divine Nature, and still Remains True God, and True Man in one Person for ever. Oh blessed Union! Oh thrice happy Conjunction! As Man, Christ has an experimental Sense of our Infirmities and Wants. As God, he can support and supply them All. Note farther, 2. As our Saviour's Incarnation for us, so his Life and Conversation among us. He dwelled, or tabernacled amongst us. The Tabernacle was a Type of Christ's Humane Nature. 1. As the outside of the Tabernacle was mean, made of ordinary Materials, but it's inside glorious, so was the Son of God. 2. God's special Presence was in the Tabernacle, there he dwelled, for he had a delight therein. In like manner dwelled all the fullness of the Godhead bodily in Christ; and the glory of his Divinity shined forth to the Eye and view of his Disciples; for they beheld his Glory, the Glory as of the only Begotten of the Father, that is, whilst Christ appeared as a Man amongst us, he gave great and glorious Testimonies of his Being the Son of God. Learn hence, That in the Day of our Saviour's Incarnation, the Divinity of his Person did shine forth through the Veil of his Flesh, and was seen by all them that had a Spiritual Eye to behold it, and a mind disposed to consider it. We beheld his Glory, as the Glory of the only Begotten of the Father.  
¶ 15 John bare witness of him, and cried, saying, This was he of whom I spoke, He that cometh after me, is preferred before me; for he was before me. 16 And of his fullness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. 18 No man hath seen God at any time; the only begotten son which is in the bosom of the father, he hath declared him.  
Here we have John Baptist's first Testimony concerning Christ the promised Messiah: And it consists of four Parts, 1. John prefers Christ before himself, as being surpassingly above himself. He that cometh after me is preferred before me, that is, in the Dignity of his Person, and in the Eminency of his Office, as being the eternal God. Now amongst them that were born of Women, there was not a greater than John the Baptist: If Christ then was greater than John, it was in regard of his being God. He is therefore preferred before him, because he was before him, as being God from all Eternity. Learn hence, That the Dignity and Eternity of Christ's Person as God, sets him up above all his Ministers, yea, above all Creatures, how excellent soever. He that cometh after me in Time, is preferred before me in Dignity, for he was before me, even from all Eternity. 2. John prefers Christ before all Believers in Point of Fullness and Sufficiency of Divine Grace: Of his Fullness do they receive. They have their Fillings, Christ has his Fullness; theirs is the fullness of a Vessel, his is the Fullness of a Fountain; their fullness is Derivative, his Fullness is Original, yet also Ministerial, on purpose in him to give out to us, that we may receive Grace for Grace; that is, Grace answerable for Kind and Quality, though not for Measure and Degree. As a Child in Generation receives from its Parent's Member for Member, or as the Paper in the Printing-Press receives Letter for Letter, and the Wax under the Seal receives print for print: So in the Work of Regeneration whatever Grace is in Christ, there is the like for Kind enstamped upon the Christian's Soul. All the Members of Christ being made plentiful Partakers of his Spiritual Endowments. Learn hence, That all fullness of Grace, by way of Supply for Believers is treasured up in Christ, and communicated by him as their Wants and Necessities do require: His Fullness is inexhaustible, it can never be drawn low, much less drawn dry. Of his Fullness do we receive Grace for Grace; that is, Grace freely, Grace plentifully. God grant that none of us may receive the Grace of Christ in vain. 3. John prefers Christ before Moses, whom the Jews doted so much upon. The Law was given by Moses, not as the Author, but as the Dispenser of it. Moses was God's Minister, by whom the Law which reveals Wrath, was given to the Jews; but Grace and Truth came by Jesus Christ. Grace in Opposition to the Condemnatory Curse and Sentence of the Law; and Truth in Opposition to the Types, Shadows and Ceremonies of the Legal Administration. Learn hence, That all Grace for Remission of Sin, and for Performance of Duty, is given from Christ the Fountain of Grace: Grace came by Jesus Christ. The Grace of Pardon and Reconciliation, the Grace of Holiness and Sanctification, the Grace of Love and Adoption, even all that Grace that fits us for Service here and Glory hereafter, Christ is both the Dispenser and the Author of it. Grace came by Jesus Christ. Again, 4. John the Baptist here (v. 18.) doth not only prefer Christ before himself, before Moses, before all Believers, but even before all Persons whatsoever in Point of Knowing and Revealing the Mind of God. No Man hath seen God at any time; that is, no mere Man hath ever seen God in his Essence, whilst he was in this mortal State. Here God's Invisibility is asserted; next Christ's Intimacy with the Father is declared. The only begotten Son, that is in the Bosom of the Father. This Expression implies three Things, 1. Unity of Natures; the Bosom is the Child's Place, who is part of ourselves and of the same Nature with ourselves. 2. Dearness of Affection. None lie in the Bosom, but the Person that is very dear to us. A Bosom Friend is the dearest of Friends. 3. It implies Communication of Secrets. Christ's lying in his Father's Bosom intimates his being conscious to all his Father's Secrets, to know all his Counsels, and to understand his whole Will and Pleasure. Now as Christ's lying in the Father's Bosom implies Unity of Nature, it teacheth us to give the same Worship to Christ, which we give to God the Father, because he is of the same Nature with the Father; as it implies Dearness of Affection betwixt the Father and the Son, it teaches us to place our chief Love upon Christ the Son, because God the Father doth so: He, who is the Son of God's Love, should be the Object of our Love; as God hath a Bosom for Christ, so should we have also; the noblest Object challenges the highest Affection. Again, as Christ's lying in the Father's Bosom implies the Knowledge of his Mind and Will; it teaches us to apply ourselves to Christ, to his Word and Spirit for Illumination. Whither should we go for Instruction, but to this Great Prophet, for Direction, but to this wonderful Counsellor? We can never be made wise unto Salvation, if Christ, the Wisdom of the Father, doth not make us so.  
¶ 19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou? 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No: 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us: What sayest thou of thyself? 23 He said, I am the voice of one crying in the wilderness, Make strait the way of the Lord, as said the prophet Esaias. 24 And they which were sent, were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26 John answered them, saying, I baptise with water: but there standeth one among you, whom ye know not; 27 He it is who coming after me, is preferred before me, whose shoes latchet I am not worthy to unloose. 28 These things were done in Beth-abara beyond Jordan, where John was baptising.  
In these Verses we have a second Testimony, which John the Baptist gave of our Saviour Jesus Christ. The Jews sent Priests and Levites from Jerusalem, saying, Who art thou? That is, the Sanhedrim, or Great Council at Jerusalem, to whom it belonged to judge who were True Prophets, sent Messengers to the Baptist to know whether he was the Messiah or not. John refuses to take this Honour to himself, but tells them plainly, He was his Harbinger and Forerunner, and that the Messiah himself was just at hand. From hence Note, how very cautious and exceeding careful this Messenger of Christ was, and all the Ministers of Christ ought to be, that they do not assume or arrogate to themselves any part of that Honour which is due to Christ, but set the Crown of Praise upon Christ's own Head, acknowledging him to be All in All, 1 Cor. 3.5. Who then is Paul? and who is Apollo? but Ministers by whom ye believed. Observe farther, in this Testimony of John the Baptist, these two Things, 1. A Negative Declaration, who he was not: I am not, says he, the Messiah, whom you look for, nor Elias, nor that Prophet, you expect; not Elias, that is, in your Sense, not Elias the Tishbite, not Elias for identity of Person, but Elias for Similitude of Gifts, Office and Calling. John came though not in the Person, yet in the Power and Spirit of Elias. He farther denies that he was That Prophet; that Prophet which Moses spoke of, Deut. 18.15. nor any of the old Prophets risen from the dead, nay, strictly speaking he was not any Prophet at all, but more than a Prophet: The Old Testament Prophets prophesied of Christ to come, but John pointed at, showed and declared a Christ already come; and in this Sense he was no mere Prophet, but more than a Prophet. 2. We have here the Baptist's positive Affirmation, who he was, namely, Christ's Herald in the Wilderness, his Usher, his Forerunner, to prepare the People for the receiving of the Messiah, and to make them ready for the Entertaining of the Gospel, by preaching the Doctrine of Repentance to them. From hence Learn, That the preaching of the Doctrine of Repentance is indispensably necessary, in order to the preparing of the Hearts of Sinners for the receiving of Jesus Christ. Observe lastly, The Great & Exemplary Humility of the holy Baptist, the mean and lowly Opinion he had of himself. Although John was the greatest among them that were born of a Woman, and so much esteemed by the Jews, and had the honour to go before Christ in the Exercise of his Office and Ministry, yet he judges himself unworthy to carry Christ's Shoes after him. He that cometh after me is preferred before me, whose Shoes I am not worthy to unloose. Learn hence, That the more eminent Gifts the Ministers of the Gospel have, and the more ready Men are to honour and esteem them, the more will they abase themselves, if they be truly Gracious, and account themselves highly honoured in doing the meanest Offices of Love and Service for Jesus Christ. Thus doth the holy Baptist here. His Shoes Latchet I am not worthy to unloose.  
29 ¶ The next day John seethe Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.  
This is John the Baptist's third Testimony concerning Christ; in which he points out Christ as the True Sacrifice for Expiation of Sin. Behold the Lamb of God; the Lamb of God's appointing to be an Expiatory Sacrifice; the Lamb of God's Election; the Lamb of God's Affection; the Lamb of God's Acceptation; the Lamb of God's Exaltation; who, by the Sacrifice of his death, has taken away the sin of the World. The sin, not the sins, in the plural Number, to denote Original Sin, as some think, or as others, to show that Christ has universally taken upon himself the whole Burden of our Sin and Gild. And there seems to be a secret Antithesis in the Word, World. In the Levitical Sacrifices only the sins of the Jews were laid upon the sacrificed Beast; but this Lamb takes away the sin both of Jew and Gentile. The Lord hath caused to meet on him the Iniquity of us all. And the Word, Taketh Away, being of the Present Tense, denotes a continued Act, and it intimates to us thus much, viz. That it is the daily Office of Christ, to take away our sin by presenting to the Father the Memorials of his Death. Christ takes away from all Believers the Gild and Punishment of their sins, the Filth and Pollution of them: the Power and Dominion that is in them; and as St. John called upon the Jews, to behold this Lamb of God, with an Eye of Observation: so is it our Duty to behold him now with an Eye of Admiration, with an Eye of Gratulation, but especially with an Eye of Faith and Dependence, improving the Fruit of his Death to our own Consolation and Salvation, Isa. 45.22. Look unto me, and be saved, etc.  
31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptising with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the holy Ghost. 34 And I saw, and bare record that this is the Son of God.  
Observe here, 1. That John the Baptist, tho' a near Kinsman of Christ's according to the Flesh; yet the Providence of God so ordered it, that for thirty Years together they did not know one another, nor converse with each other, nor probably ever saw the faces of each other; to be sure he did not know him to be the Messiah. This no doubt was overruled by the wisdom of God, to prevent all suspicion, as if John and Christ had compacted together to give one another Credit, that the World might suspect nothing of the Truth of John's Testimony concerning Christ, or have the least jealousy that what he said of Christ, was from any Bias of Mind to his Person; therefore he repeats it a second time, v. 31. v. 33. I knew him not. Hence we may learn, That a Corporal sight of Christ, and an outward Personal Acquaintance with him, is not simply needful and absolutely necessary for enabling a Minister to set him forth, and represent him savingly to the World. Observe, 2. The Means declared, by which John came to know Christ to be the true Messiah; it was by a Sign from Heaven, namely, the Holy Ghost descending like a Dove upon our Saviour. He that sent me to Baptise with Water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining, the same is he. Learn hence, 1. That Christ taking upon him our Nature, did so cover his Glory with the Veil of our Flesh and common Infirmities, that he could not be known by bodily sight from another Man. Till John had a divine Revelation, and an evident Sign from Heaven, that Christ was the Son of God, he knew him not. Learn, 2. That Christ in his solemn entry upon his Office, as Mediator, was sealed unto the Work by the descending of the Holy Ghost upon him; he was sealed by the Holy Ghost's descending, and the Teacher's testifying, that this was his beloved Son, in whom he was well pleased. Now it was, that God gave not the Spirit to Christ by Measure, for the effectual Administration of his Mediatorial Office; now it pleased the Father that in Christ should all fullness dwell. He was filled Extensively with all Kind's of Grace, and filled Intensively with all Degrees of Grace, in the Day of his Inauguration, when the Holy Spirit descended upon him.  
¶ 35 Again, the next day after, John stood, and two of his disciples: 36 And looking upon Jesus as he walked, he said, Behold the Lamb of God.  
It is evident that John's Disciples were never very willing to acknowledge Jesus for the Messiah, because they thought he did shadow and cloud their Master. See therefore the Sincerity of the Holy Baptist, he takes every Opportunity to draw off the Eyes of his own Disciples from himself, and to fix them upon Christ; he saith to two of his Disciples, Behold the Lamb of God: As if he had said, Turn your Eyes from me to Christ, take less Notice of me his Minister; but, behold your and my Lord and Master: Behold the Lamb of God. Learn hence, That the great Design of Christ's faithful Ministers, is to set People upon admiring of Christ, and not magnifying themselves. Oh! 'tis their great Ambition and Desire, that such as love and respect them, and honour their Ministry, may be led by them to Christ; to behold and admire him, to accept of him, and to submit unto him: John said to his Disciples, Behold the Lamb of God.  
37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus returned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master) where dwellest thou? 39 He saith unto them, Come and see. They came and saw where he dwelled, and abode with him that day; for it was about the tenth hour. 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, a stone. 43 ¶ The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Fellow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter.  
This latter part of the Chapter acquaints 'tis with the calling of five Disciples; not to the Apostleship, for that was afterwards; nor yet simply by Conversion, for some of them were John's Disciples already, and believed in the Messiah to come; but they are here called to own and acknowledge Jesus Christ to be the true and promised Messiah. The Disciples here called, were Andrew and Peter, and Philip, mean and obscure Persons, poor Fishermen, not any of the learned Rabbis and Doctors among the Jews. Hereby Christ shown at once the Freeness of his Grace, in passing by the knowing Men of the Age; the Greatness of his Power, who by such weak Instruments could effect such mighty Things; and the Glory of his Wisdom, in choosing such Instruments as should not carry away the Glory of the Work from him; but cause the Entire, Honour and Glory of all their great Successes to redound to Christ. As Christ can do, so he chooses to do great things by weak means; knowing that the weakness of the Instrument redounds to the greater Honour of the Agent. For these Persons called now to be Disciples, were afterwards sent forth by Christ as his Apostles, to convert the World unto Christianity. Observe farther, The Order according to which the Disciples were called; first Andrew, than Peter; which may make the Church of Rome ashamed of the Weakness of their Argument for Peter's Supremacy, that he was first called; whereas Andrew was before him, and Peter was brought to Jesus by him. Andrew findeth his own Brother Simon, brought him to Jesus. Such as have gotten any Knowledge of Christ themselves, and are let into Acquaintance with him, will be very diligent to invite, and industrious to bring in others to him. Peter being brought to Christ, our Saviour names him Cephas, which signifies a Stone, a Rock; to intimate to him his Duty, to be firm and steady in the Christian Profession, full of Courage and Constancy. Thou shalt be called Cephas, which is by interpretation, a stone.  
45 Philip findeth Nathanael, and saith unto him, We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile.  
The last Person mentioned in this Chapter, who was called to own and embrace Christ for the Messiah, is Nathanael: Who this Nathanael was, doth not certainly appear; but, it is evident, he was a sincere, good Man, tho' prejudiced for the present against Christ, because of the Place of his supposed Birth and Residence, Nazareth: Can any good thing come out of Nazareth? That is, can any worthy or excellent Person, much less the promised and long expected Messiah, come out of such an obscure Place as Nazareth is? Whereas Almighty God, when ever he pleases, can raise worthy Persons out of contemptible Places. Observe farther, How mercifully and meekly Christ passes over the Mistakes and Failings, the Prepossessions and Prejudices of Nathanael; but takes notice of and publicly proclaims his Sincerity: Behold an Israelite indeed, in whom there is no guile. That is, no Guile imputed, no Guile concealed, no prevailing Guile: It being only true of Christ, in a strict and absolute Sense, that there was no Guile found in his Lips. But in a qualified Sense it is true of Nathanael, and every upright Man, they are true Israelites, like their Father Jacob, plain Men, Men of great sincerity and uprightness of Heart, both in the sight of God and Man. And whereas our Saviour speaks of him with a sort of Admiration: Behold an Israelite in whom is no guile. We learn, That a Person of great Sincerity and Uprightness of Heart towards God and Man, a true Nathanael, an Israelite indeed, is a rare and a worthy sight. Behold an Israelite indeed. Learn, 2. That such as are indeed Nathanael's, need not commend themselves, Christ will be sure to do it for them. Nathanael conceals his own worth, Christ publishes and proclaims it, and calls upon others to take notice of it. Behold, etc.  
48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the figtree, I saw thee. 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God, thou art the King of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the figtree, believest thou? thou shalt see greater things than these.  
Observe here, How Nathanael wondereth that Christ should know him, having (as he thought) never seen him. Christ gives him to understand; that by his All-seeing Eye he had seen him, when he was not seen by him: When thou wert under the figtree, I saw thee. Christ's All-seeing, Eye is an infallible Proof of his Deity and Godhead. Christ seethe us where ever we are, and whatever we do, tho' we see not him: He seethe the sincerity of our Hearts, and will own it, and bear witness to it, if we are upright in his sight. Observe farther, How Christ's Omnipresence and Omniscience convinces Nathanael, that he was more than Man, even the Messiah, God and Man, in two distinct Natures and one Person. Rabbi, thou art the Son of God. Philip called Christ the Son of Joseph. Nathanael calls him, the Son of God. Such as believe Christ's Omnisciency, will never call in question his Divinity. Observe, Lastly, How Christ encourages the Faith of this new Disciple, Nathanael, by promising him, that he should enjoy farther helps and means for the Confirmation of his Faith, than ever yet he had. All that Christ said to him, was only this, That he saw him under the figtree before Philip called him. How ready art thou, Oh Lord! to encourage the beginnings of Faith in the Hearts of thy People, and to furnish them with farther means of Knowledge, when they wisely improve what they have received. Never wilt thou be wanting, either in Means or Mercy to us, if we be not wanting to thee and ourselves.  
51 And he saith unto him, Verily, verily, I say unto you, Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of man.  
The Heavens were open to Christ, and the Angels attending upon him, first at his Baptism, Matth. 3. last. then at his Ascension, Acts 1.9. Whether Christ alludes to the one or the other, or to both, I shall not positively say; but gather this Note, That the Ministry and Attendance of the Holy Angels upon the Lord Jesus Christ, in the time of his Humiliation, was very remarkable: An Angel foretells his Conception to the Virgin, Luke 1.31. an Angel publishes his Birth to the Shepherds, Luke 2.14. In his Temptations in the Wilderness, the Angels came and ministered unto him, Matth. 4.11. In his Agony in the Garden, an Angel is sent to Comfort him, Luke 22.42. At his Resurrection, an Angel rolls away the Stone, and proclaims him Risen, to the Women that sought for him, Matth. 28.6. At his Ascension, the Angels attended upon him, and bear him Company to Heaven. And at the Day of Judgement, he shall be revealed from Heaven with his mighty Angels. Now, thus officious are the Holy Angels to our Blessed Saviour, and thus subservient to him upon all Occasions. 1. In Point of Affection and Singular Love to Christ. 2. In Point of Duty and Special Obligation to Christ. There is no such cheerful and delightful Service as the Service of Love. Such is the Angel's Service to Christ; for the Services he has done them, he being an Head of Confirmation to them: For, that they are established in that holy and glorious State in which they were at first created, is owing to the special Grace of the Redeemer. Glorify him then all ye Angels, and praise him all his Host.   

CHAP. II.  
1 AND the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. 2 And both Jesus was called, and his disciples, to the marriage.  
The former Part of this Chapter acquaints us with the first Miracle which our Saviour wrought, in turning Water into Wine; the Occasion of it was, his being invited to a Marriage Feast. Here Note first, That when ever our Saviour was invited to a public Entertainment, he never refused the Invitation, but constantly went; not so much for the Pleasure of Eating, as for the Opportunity of Conversing and doing Good; which was Meat and Drink unto him. Note, 2. What Honour Christ puts upon the Ordinance of Marriage; he Honours it with his Presence and first Miracle. Some think it was St. John that was now the Bridegroom; others, that it was some near Relation of the Virgin Mothers: But, whoever it might be, doubtless Christ's Design was rather to put Honour upon the Ordinance than upon the Person. How bold is the Church of Rome, in spitting upon the Face of this Ordinance, by denying its Lawfulness to the Ministers of Religion? when the Apostle, Heb. 13.4. affirms, that Marriage is honourable among all. Neither the Prophets of the Old Testament, nor the Apostles of the New (St. Peter himself not excepted) did abhor the Marriage Bed, or judge themselves too pure for an Institution of their Maker. Note, 3. That it is an ancient and laudable Institution, that the Rights of Marriage should not want a solemn Celebration. Feasting with Friends upon such an Occasion is both lawful and commendable, provided the Rules of Sobriety and Charity, Modesty and Decency be observed, and no sinful Liberty assumed. But it must Be said, That Feasting in general, and Marriage Feasts in particular, are some of those lawful Things which are very difficultly managed without sin. Note, 4. That our Saviour working a Miracle when he was at a Marriage-Feast, should teach us by his Example, that in our cheerful and free times, when we indulge a little more than ordinary to Mirth amongst our Friends, we should still be mindful of God's Honour and Glory, and lay hold upon an Occasion of doing all the Good we can. Note, Lastly, As Christ was personally invited to, and bodily present at this Marriage-Feast when here on Earth; so he will not refuse now in heaven to be spiritually present at his People's Marriages: They want his Presence with them upon that great Occasion, they desire and seek it; he is acquainted with it, and invited to it, who ever is neglected: And where Christ is made acquainted with the Match, he will certainly make one at the Marriage. Happy is that Wedding, where Christ and his Friends (as here) are the invited, expected and enjoyed Guests.  
3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it.  
This want of Wine was probably so disposed by the Providence of God, to give our Saviour an Opportunity to manifest his Divine Power in working a Miracle to supply it. Observe here, 1. How the Virgin inquires into the Families Wants, and then makes them known to Christ. Learn hence, That it is an Argument of Piety, and an Evidence of Christian Love, to inquire into the Wants, and to recommend the Necessities of others to Christ's Care and Consideration; whose Bounty and Munificence can readily and abundantly supply them. Thus far the Virgin's Action was Good, she laid open the Case to Christ; they have no Wine: But Christ, who discerned the Thoughts of Mary's Heart, finds her guilty of Presumption; she thought by her motherly Authority she might have expected, if not commanded a Miracle from him: Whereas Christ was subject to her, as Man, during his private Life; but now being entered upon his Office, as a Mediator, as God-Man, he gives her to understand she had no Power over him, nor any Motherly Authority in the Business of his Public Office; therefore he says to her, Woman, not Mother, what have I to do with thee? Observe therefore, 2. Christ calls the Virgin, Woman, not Mother; but this not out of any Contempt, but to prevent her being thought more than a Woman, above and beyond a Woman, having brought forth the Son of God: Woman, says Christ, not Goddess, as the Papists would make her, and proclaim her free from Sin, even from Venial Sin: But Christ's reproving of her, shows that she was not faultless. Observe, 3. Christ would not bear with the Virgin's Commanding on Earth; will he then endure her Intercession in Heaven? Must she not meddle with Matters pertaining to his Office here belowt, and will it be endured by Christ, or endeavoured by her, to interpose in the Work of Mediation, above? No, no; were it possible for her so far to forget herself in Heaven, she would receive the same Answer from Christ which she had on Earth, Woman, what have I to do with thee? Or, Thou with me in my Mediatorial Office? But, instead of this, she returns Answer from Heaven to her Idolatrous Petitioners here on Earth, What have I to do with you? get you to my Son, go you to Christ, he that was the Mediator of Redemption; he, and only he, continueth the Mediator of Intercession.  
6 And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bore it. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.  
In this Miracle of our Saviour's turning Water into Wine, Observe, 1. The reality of the Miracle, and the sincerity of Christ in the working of it: To evidence that there was no deceit in the Miracle, not Wine-Casks, but Water-Pots are called for; Wine-Vessels, in which some Lees were remaining, might have given both a vinous colour and taste to the Water; but Stone-Pots could contribute nothing of this nature; and being open Pots, there was no stealing Wine into them without Observation. Again, Our Saviour's employing of the Servants, and not his Disciples, takes off any suspicion of Collusion; and his sending it to the Ruler or Governor of the Feast, was an evidence that the Miracle would bear Examination. Our Saviour's Miracles were real and beneficial; they were obvious to Sense, not lying Wonders, not fictitious Miracles, which the Jugglers in the Church of Rome cheat the People with: The greatest Miracle which they boast of, Transubstantiation, is so far from being obvious to Sense, that it contradicts the Sense and Reason of Mankind, and is the greatest Affront to humane nature that ever the World was acquainted with. Obs. 2. Tho' Christ wrought a real Miracle, yet he would not work more of Miracle than needed; he would not create Wine out of nothing, but turned Water into Wine. Thus he multiplied the Bread, changed the Water, restored withered Limbs, raised dead Bodies, still working upon that which was, and not creating that which was not: Christ never wrought a Miracle but when needful, and then wrought no more of Miracle than he needed. Obs. 3. The Liberality and Bounty of Christ in the Miracle here wrought; six Water-pots are filled with Wine; enough, say some Writers, for an Hundred and fifty Men; had he turned but one of those large Vessels into Wine, it had been a sufficient Proof of his Power; but to fill so many, was an Instance both of his Power and Mercy. The Lord of the Family furnishes his Household not barely for Necessity, but for Delight, giving richly all Things to enjoy. And as the Bounty of Christ appeared in the Quantity, so in the Excellency of the Wine. Thou hast kept the best Wine till now, says the Governor of the Feast: It was fit that Christ's miraculous Wine should be more perfect than the natural. But, Oh Blessed Saviour! how delicate and delicious shall that Wine be, which we shall drink ere long with thee in thy Father's Kingdom! Let thy Holy Spirit fill the Vessel of my Heart with Water, (with godly Sorrow and Contrition) and thou wilt turn it into Wine. For, blessed are they that mourn, they shall be comforted. Observe, 4. The double Effect of this Miracle: Christ hereby manifested forth his Glory, and his Disciples believed in him. 1. He manifested forth his Glory; that is, the Glory of his Godhead, as doing this by his own Power. Here shined forth his Omnipotency, his Bounty and Liberality, every thing that might bespeak him both the Great and Good God. The second Effect of this Miracle was, That the Disciples believed on him. The great End of Miracles is the Confirmation of Faith; God never sets the Seal of his Omnipotency to a Lie: All the Miracles then that Christ and his Apostles did, were as so many Seals, that the Doctrine of the Gospel is true. If you believe not me, says Christ, believe the works which I do, for they bear witness of me, John 5.36.  
12 ¶ After this, he went down to Capernaum, he, and his mother, and his brethren, and his disciples, and they continued there not many days. 13 ¶ And the Jews passover was at hand, and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting: 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.  
Observe here, 1. How obedient in all things Christ was to the Ceremonial Law: He was not naturally subject to the Law, but to fulfil all Righteousness, he kept the Passoever yearly, according to the Command of God, Exod. 23.17. That all the Males should appear before him in the Temple at Jerusalem. Hence it is probably concluded, that Christ came up to the Passover continually during his private Life; and being now come up to Jerusalem to this first Passover after his Baptism, and solemn entrance upon his Office, his first Walk was to the Temple, and his first Work was to purge and reform it from Abuses, and not to ruin and destroy it, because it had been abused. Now the Abuse and Profanation of the Temple at that time was this; In the outward Court of the Gentiles, there was a public Mart or Market, where were sold Oxen, Sheep and Doves, for Sacrifice; which otherwise the People with great Labour and Trouble must have brought up along with them for Sacrifice. Therefore as a pretended Ease to the People, the Priests ordered these Things to be sold hard by the Altar; the Intention was commendable, but the Action not justifiable. No pretences of good Ends can justify that which is forbidden of God: A good End can never justify an irregular Action. Obs. 2. Our Saviour's fervent Zeal in purging and reforming his Father's House. The sight of Sin in any Persons, but especially in and among Professors, aught to kindle in our Hearts (as it did here in Christ's Breast) a burning Zeal and Indignation against it. Yet was not Christ's Zeal so warm as to devote the Temple to destruction, because of its Abuse and Profanation. Places dedicated to the Worship and Service of God, if idolatrously abused, must not be pulled down, but purged; not ruined, but reform. There is a special Reverence due to the House of God, both for the Owners sake and the Service sake. Nothing but Holiness becomes that Place where God is worshipped in the Beauty of Holiness. Obs. 3. The greatness of this Miracle, in the weakness of the Means, which Christ made use of to effect and work it: He drove the Buyers and Sellers before him out of the Temple; but how, and with what? St. Hierom in Matth. 21. says, That certain fiery Rays or Beams darting from Christ's Eyes, drove out these Merchants from this place. I dare not avouch this, but am satisfied that Christ drove them out, unarmed with any Weapons that might carry Dread and Terror with them, at most but with a Whip of small Cords; which, probably, might be scattered by the Drovers that came thither to sell their Cattle. Behold then the weakness of the Means on the one side, and consider the greatness of the Opposition on the other: Here was a Confluence of People to oppose Christ, this being the most solemn Mart of the Passover, and here were Merchant Men whose Hearts were set upon Gain (the World's God) to oppose him. But neither the weakness of the Means, nor the greatness of the Opposition did dismay him, or cause our Saviour to desist from the Attempt of reforming what was amiss in the House of God. Learn we hence, That it matters not how weak the Means of Church-Reformation is, nor how strong the opposite Power is; if we engage Christ in the Undertaking, the Work shall certainly be accomplished. Oh, how great was the Work, and how weak and unlikely were the Means here! A parcel of sturdy Fellows, whose Hearts were set upon their Wealth, Christ no sooner speaks to them, and shakes his Whip at them, but like a company of fearful Hares they run before him. Christ in purging of his Church will make every thing yield and give way to his Power. Let it Comfort the Church under all unlikelyhood of Reformation. Who art thou, Oh great Mountain, before our spiritual Zerubbabel? Thou shalt become a Plain. I shall close my Observations upon this Miracle of Christ's whipping the Buyers and Sellers out of the Temple, which both St. Origen and St. Jerom do make the greatest Miracle that ever Christ wrought, all Circumstances considered; I shall close it with this Reflection; viz. Was there such Power and Terror in Christ's Countenance and Speech here in the Temple in the days of his Flesh? Oh, how terrible then will his Face and his Appearance be to the wicked and impenitent World at the great Day! Lord! how fearful will his Iron Scourge then be! How terrifying that Voice, Depart, depart from me; depart accursed; depart into Fire; depart into everlasting Fire, into a Fire prepared for the Punishment of Apostate Spirits, the Devil and his Angels. God grant we may wisely consider it, and timely flee from the Wrath to come.  
17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.  
The Disciples upon this Occasion called to remembrance the words of David, Psalm 69.9. The zeal of thine house hath eaten me up. Which was verified in Christ as well as in David. Where Observe, 1. The Grace described. Zeal, which is the Ardour of the Affections, carrying forth a Man to the utmost for God's Glory and his Churches Good. Zeal is not so much one Affection as the intense degree of all the Affections. Obs. 2. The Object about which our Saviour's Zeal was conversant, God's House; that is, all things relating to the Worship of God, Temple, Tabernacle, Ark, etc. which were the Pledges of God's Presence. Obs. 3. The effect of this, it hath eaten me up. Like Fire that eats up and devours that whereon it lights. What was said of St. Peter, that he was a Man made up all of Fire; and of St. Paul, in respect of his Sufferings, That he was a Spark of Fire burning in the midst of the Sea; may much more truly be said of Christ, when he was engaged in the Work of Church-Reformation. Learn, That as Christ was, so Christians ought to be, very zealous for the Glory of God, the Honour of his House, and the Purity of his Worship. The Zeal of thine House; that is, for the Honour of thine House hath eaten me up, etc.  
18 ¶ Then answered the Jews, and said unto him, What sign showest thou unto us, seeing that thou dost these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spoke of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them: and they believed the scripture, and the word which Jesus had said.  
Observe here, 1. How exceedingly offended the Jews were at the Reformation which our Saviour had made in the House of God: They were awed indeed with the Majesty of this great Work, and durst not openly oppose, but secretly malign it. Thence Note, That a redress of Abuses in God's Worship, especially if it crosses our Ease, and controls our Profit (as this did) is usually distasted. Obs. 2. How these Jews discover their old inveterate Disease of Infidelity; they require a Sign, and call for a Miracle to justify Christ's Commission. Why! had they not a Miracle before their Eyes? Was not the Work of purging the Temple, a wonderful Miracle? Yet they demand another Miracle to make this good. Learn thence, That obstinate Infidelity will not be satisfied with the most sufficient means for Satisfaction, but still object, and oppose against the clearest, the fullest, and most convincing Evidence. What sign showest thou us? say the Jews, when they had so many Signs and Wonders daily before their Eyes. Obs. 3. The Jews demanding a Sign, our Saviour grants them one; he remits them to his Death and Resurrection, to prove that he was the true Messiah. Destroy this Temple, and in three days I will raise it up. That is, I know you will destroy this Temple of my Body by putting me to death, but I will raise myself again from the Grave the third Day. Christ did not command them to destroy his Body, but only foretold that they would do it. Non est verbum Praecepti, sed Praedictionis. Christ fore-declares his Passion and his Resurrection. Learn thence, That all our Saviour's Sufferings were fore-known unto him, were foretold by him; he would not prevent them, but willingly permitted them, and cheerfully underwent them. Destroy ye this Temple. Note here, 1. The State and Dignity of Christ's holy Body. 'Tis a Temple. He spoke of the Temple of his Body. The Saints Bodies are Temples by special Sanctification: Christ's Body was a Temple by Substantial Inhabitation. The Divinity of Christ dwelled in his Humanity, personally and immediately. God dwells in his Saints by Regal Authority, he dwelled in Christ's Humanity by personal Residence. Note 2. The Violence and Indignity offered to this holy Temple at our Saviour's Death; it was pulled down and destroyed. Death dissolved the Union betwixt our Saviour's Soul and Body; but there was a closer Union which no Violence of Death could dissolve, namely, the Union of his Godhead with his Manhood. This was incapable either of Dissolution or Destruction. Note, 3. The repairing, restoring and raising up of this Temple out of the Ruins of it by our Saviour's Resurrection. In three Days I will raise it up. Observe, A full Proof of our Saviour's Divinity. To raise a dead Man exceeds the Power of Nature, but for a dead Man to raise himself, requires the Power of God. We read of dead Men raised by others, but none but Christ ever raised himself. The Jews could not say, He raised others from the Grave, himself he could not raise. Inference 1. Was Christ's Body a Temple? so should ours be too. Temples for the Holy God to dwell in. Temples by special Appropriation. Temples by solemn Consecration. Temples by actual Employment. If any Man defiles this Temple of God, him will God destroy. 2. Was the Temple of Christ's Body pulled down by death and destroyed? so must also the Temple of our Bodies ere long. The Temple of his Body was pulled down for our sin, the Temple of our Bodies is ruined by our own sin. Sin brought Mortality into our Natures and the Wages of our sin is death. 3. Was the Temple of Christ's Body repaired in the Morning of the Resurrection? so shall the Temple of our Bodies also, if we be the Members of Christ by a vital Union. Thy dead Men, Oh blessed Redeemer! shall live, together with thy dead Body shall they arise. Awake then and sing, ye that dwell in the Dust, for thy Dew is as the Dew of Herbs, and the Earth shall cast out the Dead, Isa. 26.19.  
23 ¶ Now when he was in Jerusalem at the Passover, in the feast- day, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all men,  
Observe here, what Influence the sight of our Saviour's Miracles had upon many of the common People, They believed in his Name, when they saw the Miracles which he did. That is, they were convinced by the Works which our Saviour wrought, that he came from God, and that what he said and did was really True, and no Imposture. But Jesus did not commit himself unto them, because he knew all Men. Our Saviour did not, and would not trust them who yet believed on his Name. Thence Note, That a naked Assent to the History of the Gospel is not sufficient to entitle us to saving Faith. We may assent to the Truth of all that we find there, and yet be far from the Kingdom of God. Saving Faith implies more than the Assent of the Understanding to the Truths of the Gospel. We cannot believe or disbelieve what we please, but must needs assent to what is evident to our Understanding; so that it is possible for a Man to assent to the Truth of Christianity, and yet remain in a state of Damnation; if he doth not embrace it as Good, as well as assent to it as True; if our Faith be not the Parent and Principle of Obedience, if our Belief doth not influence our Practice, though we pass for Believers amongst Men, we are no better than Unbelievers in the Account of Christ. If we believe Jesus to be the True Messiah, and do not receive him in all his Offices; if we commit ourselves to his saving Mercy, but do not submit ourselves to his ruling Power; if we desire him for our Saviour, but disown him for our Sovereign; if we expect Salvation by him, and do not yield Subjection to him: we put a Cheat upon ourselves, for he only believes as he should, that lives as he does believe.  
25 And needed not that any should testify of man: for he knew what was in man.  
St. John's design in the writing of this Gospel, being to assert the Divinity of Christ, he scatters Evidences of it in almost every Chapter. Here he declares his Omnisciency. He knew what was in Man; that is, being God blessed for ever, he had an exact Knowledge of the Hearts of Men, not by any Revelation of Men's Hearts from God; but by immediate Intuitition from himself he knows all Men, and all that is in Men.   

CHAP. III.  
1 THere was a man of the Pharisees, named Nicodemus, a ruler of the Jews. 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou dost, except God be with him.  
The former part of this Chapter acquaints us with that famous Conference which our blessed Saviour had with Nicodemus. This Man was by Sect a Pharisee, which signifies a Person separated and set apart for the study of the Law of God, and to teach it unto others, and by Calling or Profession a Ruler of the Jews, that is, probably one of the Jewish Sanhedrim: A chief Person in their Ecclesiastical Court and Council. Consider we Nicodemus first as a Pharisee, which sort of Men were filled with inveterate Prejudice and Enmity against Christ, yet from hence we may gather, that such is the Efficacy of Divine Grace, that it sometimes convinces and converts also those that are the greatest Enemies to Christ and the fiercest Opposers of him. No such bitter Enemies to Christ as the Pharisees, yet behold Nicodemus a Pharisee coming to him, convinced and converted by him. Consider him, secondly, as a Ruler of the Jews, as a Person of Place and Power, making a Figure in the World. Though they were generally the Poor which followed Christ, yet some of the Great and Rich Men of the World, as Nicodemus a Master of Israel, and Joseph of Arimathea, an Honourable Counsellor, are called to Christ and received by him, lest if he had admitted illiterate and simple Men only, the World might have thought that they were deceived through their Simplicity. Observe farther, The Time when Nicodemus came to Christ, it was by Night, partly out of Shame, lest the World should think that such a knowing Man as he was, wanted Instruction; and partly out of Fear, he had something to lose, and therefore durst not own Christ publicly. However, our dear Lord upbraids him not with his Timerousness, but graciously condescends to instruct him in the Fundamental Principle of Christianity, the great Doctrine of Regeneration.  
3 Jesus answered and said unto him, Verily verily I say unto thee, except a man be born again, he cannot see the kingdom of God.  
Christ here acquaints Nicodemus, and in him all Persons, that there must be a Change from Nature to Grace, before there can be a Change from Grace to Glory; for tho' he was a Jew, a Doctor, and one that had good Thoughts of Christ, looking upon him as an extraordinary Person, one that had received Power from God to work Miracles, yet Christ assures him, that nothing short of the regenerating Change would bring him to Heaven; 'tis not enough that we be new-dressed, 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 mother's 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 ensnaring 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 spoke 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 conveyed 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 Proceed, 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 ofttimes 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 testify 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 men's 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 Nature, and yet blind as a Mole in the things of God. 2. That Ignorance, in the Fundamentals of Religion especially, is very culpable and shameful in any that enjoy the means of Knowledge, but especially in those that undertake to teach and instruct others. Art thou a Teacher, thou a Master of Israel, and knowest not these things? Next our Saviour upbraids him for his Infidelity, v. 12. If I have told you earthly things, and ye believe not. This Infidelity received its Aggravation from the Facility and Perspicuity of our Saviour's Doctrine. I have told you earthly Things, that is, I have set forth Spiritual Things, by Earthly Similitudes; not in a Style suitable to the Sublimity of their own Nature. Let the Ministers of Christ learn from their Master's Example, in all their Discoures to accommodate themselves and descend as low as may be to the Capacities of their People. I have told you earthly things. 2. That even Spiritual Things when they are shadowed forth by earthly Similitudes and brought down in the plainest manner to the Capacities of our People, yet are they very slow to understand them, and very backward to believe them. I have told you of earthly things, and ye believe them not.  
13 And no man hath ascended up to heaven, but he that came down from heaven, even the son of man which is in heaven.  
Here our Saviour declares to Nicodemus, that none ever ascended up into Heaven, to fetch down from thence the Knowledge of Divine Mysteries. And to reveal the Way of Life and Salvation to Mankind by a Mediator, but only Christ himself, who tho' he took upon him the human Nature and was then Man upon Earth, yet was he at the same time in his Divine Nature actually in heaven as God. This Text evidently proves two distinct Natures in Christ, namely, a Divine Nature as he was God, and an Humane Nature as Man. In his Humane Nature, he was then upon Earth, when he spoke these Words; in his Divine Nature he was at that Instant in Heaven. Here observe, That the Son of God hath taken the Humane Nature into so close and intimate an Union with his Godhead, that what is proper to either Nature is ascribed unto the Person of our Saviour. The same Person who was on Earth as the Son of Man, was then in Heaven as God, and yet but one Person still. Lord! what Love hast thou shown to our Humane Nature, that under that Name thou ascribest to thyself what is proper to thy Godhead. The Son of Man which is in Heaven.  
14 ¶ And as Moses lifted up the Serpent in the wilderness, even so must the son of man be lifted up: 15 That whosoever believeth in him, should not perish, but have eternal life.  
Christ having instructed Nicodemus in the Doctrine of Regeneration in the former Verses, here he instructs him in the Death of the Messiah, and in the Necessity of Faith in his Death. The Son of Man must be lifted up; that is, upon his Cross, and die; that whosoever believeth in him, should not perish. Observe here, 1. An Old Testament Type which our Saviour refers to, and that is the Brazen Serpent in the Wilderness, the History of which is recorded, Numb. 21.7, 8. Observe, 2. The Antitype, or the Substance of what that Type did shadow forth, the Brazen Serpent's lifting up upon the Pole, prefiguring Christ's Exaltation or lifting up upon his Cross. So must the Son of Man be lifted up. Learn hence, That the Lord Jesus Christ is of the same Use and Office to a Sin-stung Soul, which the Brazen Serpent was of old to a Serpent-stung Israelite. Here observe, First, Wherein the Brazen Serpent and Christ do agree. And Secondly, Wherein they differ. They agree thus, In the Occasion of their Institution; they were both appointed for Cure and Healing. Were they Serpent-stung? We are Sin-stung; Devil-bitten: Was the Sting of the fiery Serpents inflaming? Was it spreading? Was it killing? So is sin, which is the Venom and Poison of the old Serpent. They agree in this, that they both must be lifted up before Cure could be obtained; the Brazen Serpent upon the Pole; Christ upon his Cross: They both must be looked unto before Cure could be obtained. The looking up of the Israelite was as necessary unto Healing as the lifting up of the Serpent. Faith is as necessary to Salvation, as the Death of Christ. The one rendered God reconcilable unto Sinners, the other renders him actually reconciled. Again, did the Brazen Serpent heal All that looked upon it, and looked up unto it, though all had not Eyes alike, some with a weak, others with a stronger Eye? In like manner doth Christ justify and save All, that with a sincere Faith, though weak, do rely upon him for Salvation; Whoever believeth in him shall not perish. Further, the Brazen Serpent was effectual for Israel's Cure after many Stinging; if after they were healed, they were stung afresh, and did look up to it, they were healed by it. Thus the Merit of Christ's Death is not only effectual for our Cure and Healing at our first Conversion, but after involuntary Relapses and Backslidings, if by Faith we have recourse to the Blood of Christ, we shall find it efficacious for our farther Benefit and future Healing. In a Word, as the Brazen Serpent had the Likeness of a Serpent, the Form, the Figure, the Name, the Colour of a Serpent, but nothing of the Venom and Poison of the Serpent in it. Thus Christ did take upon him our Natures; but sin, the Venom and Poison of our Natures he had nothing to do with; though Christ loved Souls with an invincible and insuperable Love, yet he would not sin to save a Soul. This was the Similitude and Resemblance between Christ and the Brazen Serpent. The Disparity or Dissimilitude follows. The Brazen Serpent had no Power in its self or of its self to heal and cure, but Christ has a Power inherent in himself for the Cure and Healing of all that do believe in him. Again, the Brazen Serpent cured only one particular Nation and People, Jews only. Christ is for the healing of all Nations, and his Salvation is to the ends of the Earth. Farther, the Brazen Serpent cured only one particular Disease, namely, the Stinging of the fiery Serpents; had a Person been sick of the Plague or Leprosy, he might have died for all the Brazen Serpent. But Christ pardons all the Iniquities and heals all the Diseases of his People, Psal. 103.3. Yet again, though the Brazen Serpent healed all that looked up unto it, yet it gave an Eye to none to look up unto it: Whereas Christ doth not only heal those that look up to him, but bestows the Eye of Faith upon them to enable them to look unto him that they may be saved. In a Word, the Brazen Serpent did not always retain its healing Virtue, but in time lost it, and was itself destroyed, 2 Kings 18.4. But now the healing Virtue and Efficacy of Christ's Blood is Eternal. All Believers have and shall experience the healing Power of our Redeemer's Death to the end of the World. Lastly, The Israelites that were cured by looking up to the brazen Serpent, died afterwards; some Distemper or other soon carried them to their Graves; but the Soul of the Believer that is healed by Christ, shall never die more; Whosoever believeth in him, shall not perish, but have eternal Life.  
16 ¶ For God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life.  
Here observe, 1. The Original Source and Fountain of Man's Salvation, and that is God's free and undeserved, his great and wonderful Love. God so loved the World, he doth not say how much, but leaves it to our most solemn raised Thoughts; it is rather to be conceived, than declared, and admired rather than conceived. God so loved the World. Hence Note, That the Original Spring and first Cause of our Salvation is the free Favour and mere Love of God. Observe 2. The Greatness of the Gift by which God evidenced and demonstrated the Greatness of his Love to a lost World. He gave his only begotten Son, that is, he delivered him up from out of his own Bosom and everlasting Embraces. Now this will appear a stupendious Expression of God's Love, if we consider that God gave Him for us, who was not only the greatest but, the dearest Person to him in the World; even his own Son. That he gave him for Sinners; That he gave him for a World of Sinners; That he gave him up to become a Man for Sinners; That he gave him up to become a miserable Man for Sinners; That he gave him up to be a Sacrifice for the Sin of Sinners. Observe 3. The Gracious end for which God gave this great Gift of his Love to lost Sinners, That whosoever believeth on him should not perish, but have eternal Life. Where Note, 1. The gentle and merciful Condition upon which Salvation depends, Whoever believeth on Christ shall not perish. 2. The infinite Goodness of God in proposing such a vast Reward unto us, upon our performing of this Condition; He shall have everlasting Life. Learn hence, That Faith is the way which God hath appointed, and the Condition which God has required in order to our obtaining Salvation by Jesus Christ. This Faith consists in the assent of the Understanding, That Jesus is the Saviour of the World. In the Consent of the Will to accept of Jesus freely and voluntarily, deliberately, advisedly and resolvedly for our Saviour; in accepting the Merit of his Blood and submitting to the Authority of his Laws, it being in vain to expect Salvation by Christ, if we do not yield Subjection to him. He that thus believes on Christ, that submits himself to his ruling Power, as well as commits himself to his saving Mercy; shall not perish, but have everlasting Life.  
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 ¶ He that believeth on him, is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  
Observe here, That the Salvation of Sinners was the intentional End and the Condemnation of them only the accidental Event of Christ's coming into the World. The Design of Christ's first coming into the World was to save it. The End of his second coming will be to judge the unbelieving Part of it. Observe, Secondly, That Unbelief is the formal Cause of the Sinner's Damnation; it is that sin which doth bind all other sins upon the sinner, and consign him over to Damnation; it is that sin which doth not only procure Damnation, but no Damnation like it; which is intimated in the next Verse.  
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.  
Observe here, 1. The Worth and Dignity of a choice and invaluable Privilege declared. Light is come into the World. A Personal Light, Christ; a Doctrinal Light, the Gospel. 2. Observe the Unworthiness, Abuse and great Indignity which the World, through Infidelity, offers to this Benefit; they reject it, and love Darkness rather than Light. Obs. 3. The dreadful Sentence of Wrath which the Rejection of this Benefit, and the Abuse of Christ, brings upon the impenitent and unbelieving World. It terminates in their full and final Condemnation. This is the Condemnation. That is, 'tis a just and righteous Condemnation; 'tis an inevitable and unavoidable Condemnation; 'tis an heightened and aggravated; 'tis an accelerated and hastened; an irrevocable and eternal Condemnation. Learn hence, That the greater and clearer the Light is, under which the unregenerate and impenitent do live in this World; so much the heavier will their Condemnation and Misery be in the World to come; if they wilfully and finally reject it.  
20 For every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God.  
In these Words our Saviour acquaints us with the different Nature of Sin and Holiness. It is the Nature of Sin and the Property of Sinners to hate the Light, because it discovers the Evil and Sinfulness of their Ways unto them and condemns them for them; as the Ethiopians are said to curse the Sun for its bright and hot shining; whereas holy and gracious Persons, that walk uprightly, do love the Light; that is, they delight to have their Thoughts, Words and Actions, tried by the Light of the Word, because they are wrought in God; that is, performed as in the sight of God. According to the Direction of the Word of God, and with a single Eye and sincere Aim at the Glory of God. Learn hence, 1. That the Word of God, or the Gospel of Jesus Christ, it has all the Properties of a Great and True Light. It is of a pure and purifying Nature, it is manifestative, and of a discovering Nature. It has a piercing Power and penetrating Virtue. It enters the darkest Recesses of the Soul, and detects the Errors of men's Judgements, as well as discovers the Enormities of their Lives. Learn, 2. That nothing is so hateful to, and hated by a wicked Man, as the discovering and reproving Light of the Word of God; for at the same time that it discovers the sin, it condemns the Sinner. Learn, 3. That a truly gracious Person, who acteth agreeably to the Will of God, is not afraid to examine his Actions by the Word of God; but desires and delights that what he does may be made manifest both to God and Man. He that doth Truth cometh to the Light, and rejoiceth that his Deeds may be made manifest, because they are wrought in God.  
22 ¶ After these things came Jesus and his disciples into the land of Judea, and there he tarried with them, and baptised. 23 ¶ And John also was baptising in Enon, near to Salim, because there was much water there: and they came, and were baptised. 24 For John was not yet cast into prison.  
Our Blessed Saviour having now finished his excellent Sermon, preached to Nicodemus at Jerusalem, he departs thence with his Disciples into the Country of Judea to make Proselytes by the Ordinance of Baptism. Where Note, 1. Our Lord's unwearied Diligence in doing his Father's Work and William. He goes from Place to Place, from City to Country, preaching with, and baptising by his Disciples, for Jesus himself baptised not, but his Disciples, John 4.2. Note, 2. That the Enjoyment of Christ's bodily Presence did not take away the use of his own Ordinances. None are above Ordinances till they come to Heaven. The Ordinance of Baptism is here administered by the Disciples, even in the Presence of Christ himself. This is called, The Baptism of Repentance, of which Children as well as others were capable Subjects, because Baptism doth not require children's Repentance at present, but engages them to Repentance for time to come. As Children that were circumcised were obliged to observe the whole Law, but could not perform it till they came to understand it. Note, 3. How John did go on with his Work of Baptising, tho' Christ and his Disciples did eclipse and obscure him, though the People now flocked after Christ, All Men came unto him, v. 26. yet John keeps to his Duty. 'Tis the Duty of God's Ministers to continue their Diligence and go on with their Work when God raises up others about them of greater Parts and better Success. Oh the admirable Humility of that Minister, who can say with John the Baptist, Let another increase, though I decrease.  
25 ¶ Then there arose a question between some of John's disciples and the Jews, about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to him.  
Observe here, What a Spirit of Envy there was in John's Disciples against Christ, upon the account of the multitude of his Followers. He that was with thee beyond Jordan baptizeth, and all Men come unto him. Where Note, 1. How meanly John's Disciples think and speak of our Saviour, compared with John their Master. They do not so much as allow him a Name, or give him any Title, but he that was with thee beyond Jordan, the same baptizeth. Observe, 2. How they intimate, as if Christ had received all his Credit and Reputation from their Master John: He to whom thou barest witness, baptizeth; as if they had said, This Man whom the People flock after, neglecting thee and thy Disciples, is much inferior to thee, for he came to thee, thou didst not go to him; thou baptizest him, he did not baptise thee; thou gavest Testimony to him, he did not give Testimony to thee. Whence we observe, What a bitter Spirit of Envy & Emulation there has always been amongst the Ministers of the Gospel, even from the very first Plantation of the Gospel. Which causes them to look upon the exalted Parts and Gifts of Others, as a diminution and debasing of their own; but why should the prospering of the Work of God in one Ministers Hand, be Matter of repining unto others? shall not God honour what Instruments he pleaseth? and will he not reward all his faithful Labourers, according to their Sincerity, not according to their Success?  
27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride, is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly, because of the bridegrooms voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from above, is above all: he that is of the earth, is earthly, and speaketh of the earth: he that cometh from heaven is above all.  
Observe here, How holily and wisely John the Baptist corrects the Envy and Jealousy of his own Disciples, and endeavours to root out all Prejudice out of their Minds against Christ; in order to which he shows them a fivefold Difference betwixt Christ and himself. 1. He tells them Christ was the Master, John but his Minister; and that he had told them so from the beginning; Ye yourselves bear me witness, that I said, I am not the Christ: but sent before him. The faithful Ministers of Christ think it honour enough to be Servants to him, and would not have their Followers attribute the least part of that honour and glory to him, which is due to Jesus Christ. 2. John acquaints his Disciples that Christ was the Bridegroom of his Church, to whom the Christian Church was to be solemnly espoused and married; and that he had honour enough in being one of the Bridegroom's Friends and Servants; and accordingly instead of envying, he rejoiced at the Success which the Bridegroom had, and took great pleasure in it. Learn, 1. That the Relation betwixt Christ and his Church, is a Conjugal Relation, a Relation of Marriage; yet set forth under the Name of Bride and Bridegroom, rather than under the Notion of a complete Marriage, because it is but begun here, and to be consummate in Heaven; and also to show that Christ's and his People's Affections are as warm and fresh, as strong and vehement each towards other, as the Affections of espoused or newly-married Persons are to one another, Isa. 62.5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. Learn, 2. It is honour sufficient to the Ministers of Christ that they as Friends of the Bridegroom are employed by him to farther the Marriage-Relation betwixt him and his Spouse. Their Office is to woe for Christ, to commend his Person, and to invite all Persons to accept of him for their Head and Husband, 2 Cor. 11.2. I have espoused you to one Husband, that I may present you as a chaste Virgin to Christ. Learn, 3. That there is no greater Joy to the Ministers of Christ, than to see themselves honoured by him, as his Instruments in preparing a People for Christ, and happily uniting them unto him. Oh! how little do our People know, and less consider, how much of the Comfort of their poor Ministers Lives lies at their Mercy: We live as we see any of them stand fast in the Lord. We die as we see others stick fast in their Sins. This was the second Difference which John acquaints his Disciples was found betwixt Christ and himself. The third follows, v. 30. He must increase, but I must decrease: He must increase; that is, in Honour and Dignity, in Esteem and Reputation, in Discovery, and Manifestation. He shall shine forth as the rising Sun, 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 Rejoice 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 magnify 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 shows 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 testify 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 Liar, 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 fullness 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 fullness for his People. God did not measure to him a certain Quantity and Proportion of the Gifts and Graces of his Spirit, but poured 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, entrusted him with all things necessary to our Salvation. Lord! what a Privilege is this, that our Happiness is in Christ's Hand, not in our own, without his. Oh, wonderful Goodness, to put our Concerns into the sure Hands of his Son, which were lost by the weak Hands of Adam.  
36 He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him.  
Learn, 1. That tho' all Power be given to Christ, to dispense Grace here and Glory hereafter, yet none must expect to enjoy it but upon Condition of believing in him, and obeying of him: For the Original Word signifies both. No Faith is acceptable to Christ, nor available to our Salvation, but that which is the Parent and Principle of Obedience. Learn, 2. That final Unbelief renders a Man infallibly an Object of the Eternal Wrath of God; He that believeth not the Son, the wrath of God abideth on him. The Unbeliever now lies under the Sentence of God's Wrath, hereafter he shall lie under the full and final execution of it. Lord! how sad is it to be here in a state of Condemnation! But how intolerable will it be in Hell, to continue eternally under the Power of Condemnation? To lie for ever in that mysterious Fire of Hell, whose strange property it is always to torture, but never to kill; or, always to kill, but never to consume: For after Millions of Years are expired, still 'tis a Wrath to come; and tho' the Unbeliever has felt and endured never so much, yet still the Wrath of God abideth on him.   

CHAP. IU.  
1 WHen therefore the Lord knew how the Pharisees had heard that Jesus made and baptised more disciples than John, 2 (Though Jesus himself baptised not, but his disciples) 3 He left Judea, and departed again into Galilee.  
The former part of this Chapter acquaints us with our Saviour's removal from Judea into Galilee: The occasion of it was this: Christ hearing that John was cast into Prison, and understanding how the Pharisees were enraged at the increasing of the Number of his Disciples; to decline their Fury, and to prevent Danger to himself, he leaves Judea and departs into Galilee, for his own Preservation. Hence learn, That when the faithful Ministers of Christ do meet with eminent Success in their Master's Service, they must expect to meet with a mighty shock of Malice and Envy from Satan and his wicked Instruments. Christ himself experienced it, let his Ministers expect it and prepare for it. 2. That it is neither unlawful nor unbecoming for the Ministers of Christ to flee when Persecution threatens them: Their Lord and Master having fled before them: And commanded also, when they persecute in one City, to flee into another.  
4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now jacob's well was there. Jesus therefore being wearied with his journey, sat thus on the well; and it was about the sixth hour.  
Here Observe, 1. How wonderfully the Wisdom of God overrules the Malice of Men, for his own Glory and the Good of others. The Malice of the Pharisees in Judea, drives Christ into Galilee, and in his Passage through Samaria, the first Fruits of the Gentiles are called; and, particularly the Woman of Samaria. Observe, 2. How in every step of Christ's way he was doing good to the Souls of Men. In his Passage through Samaria into Galilee, a poor Woman is brought to know him to be the true Messiah. Observe, 3. Our Holy Lord in his Journeying from Place to Place, did travel usually on foot; and the wearkness of his Body upon travelling, shows him to be truly and really Man, and in all things like unto us, Sin only excepted. Our blessed Lord did not only take upon him our Nature, but the Infirmities of our Nature also.  
7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8 For his disciples were gone away unto the city to buy meat. 9 Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no deal with the Samaritans.  
Observe here, 1. How all our own Motions and Actions are under the Direction and Government of God, and how Divine Providence doth sometimes dispose of small Matters to become Occasions of great Good. This poor Woman's coming to the Well to draw Water, became the means of her Conversion. Observe, 2. Christ speaks to, and seeks after this poor Woman, before she takes any Notice of him; God is found of those that seek him not, and makes himself manifest to them that inquire not after him. Jesus said unto her, Give me Drink. Observe, 3. The great Poverty of our Lord's outward Condition, he wanted a draught of Water for his Refreshment, and a meals Meat now at Dinnertime to refresh his wearied Nature. Oh! what Contempt did Christ cast upon the World when he was here in it? He would not honour it so far as to keep any Part of it in his own hand. Yet Observe, 4. That tho' Christ had neither House, nor Land, nor Money of his own, yet he lived not by Begging, or upon mere Alms. The Disciples were now gone into the City to buy, not to beg Meat. For there was a Bag which required a Bearer, John 12.6. and our Saviour's Friends and Followers supplied him with Money for his necessary Occasions. His Disciples were gone to buy Bread. Observe, Lastly, How bitter is the Enmity which differences in Religion and diversity of Opinions do occasion? They do not only alienate Affections, but even violate the Bonds of civil Society and common Conversation. The Jews had no deal with the Samaritans, would neither eat nor drink with them.  
10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water.  
The Samaritan Woman had refused Christ a draught of Water in the former Verse, he offers her the Water of Life in this Verse. Oh, how kindly doth Christ deal with those that dealt unkindly with him? If thou knewest the gift of God, etc. Here Observe, 1. The Mercy which Christ had for, and was so desirous to bestow upon this poor Woman; it was the Gift of God; that is, himself, his Holy Spirit, in the sanctifying Gifts and saving Graces of it: All which are compared to Water in regard of their Effects and Operations, which are to purify the Unclean, and to satisfy the Thirsty. Observe, 2. The way and course which this Woman and every lost Sinner ought to take, in order to the obtaining of this inestimable Gift; and that is, by ask of it. Thou wouldst have asked, and he would have given thee living Water. Learn hence, That Christ himself, his Holy Spirit, with all the sanctifying Graces of it, must be earnestly sought of God; and such as do unfeignedly seek them, shall certainly obtain them. Observe, 3. The true Cause and Reason assigned why Sinners ask not for, and seek not after Jesus Christ, and the Graces of the Holy Spirit; and that is Ignorance of the worth and want of them. If thou knowest the gift of God, thou wouldst have asked. Learn thence, That it is Ignorance of the worth of Christ, and insensibleness of the want of him, that makes Persons so indifferent in their Desires after him, and so remiss in their Endeavours for the obtaining of him.  
11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his ? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life.  
Observe here, 1. How ignorant Persons are of spiritual things, till enlightened by the Holy Spirit of God. This poor Woman's Question, Whence hast thou that living Water? looks much like that of Nicodemus, John 3.9. How can these things be? A natural Person cannot perceive the Mind of Christ when speaking to them about spiritual things. Spiritual Objects must have a spiritual Eye to discern and behold them, 1 Cor. 2.14. The natural man perceiveth not the things of the Spirit. Observe, 2. With what great Humility and Condescension our Holy Lord treats this poor Woman, pitying her Ignorance, and pardoning her Infidelity: He tells her, That the Water of that Well which she was about to draw, could not give an abiding Satisfaction; but the Thirst quenched for the present, would certainly return again: But he that should drink of the Water which he had to give, that is, be made partakers of the Graces of his Spirit, shall find such refreshing satisfaction therefrom, that all inordinate Desires after earthly things will be quenched and extinguished, and will be like a Well of Water springing up till they come to Eternal Glory. Learn hence, 1. That as the Body of Man is subject to natural, so is the Soul of Man subject to a spiritual kind of Thirst. 2. That no Creature-Comfort, or earthly Enjoyment can quench this Thirst, which the Soul of Man is subject unto. 3. That the Spirit of Grace (which our Saviour here calls the Water of Life) is able fully and perfectly to quench this Thirst of the Soul: And where it is once savingly received, shall never be totally or finally lost. It shall be in him a Well of Water springing up into everlasting life.  
15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands, and he whom thou now haste is not thy husband: in that saidst thou truly.  
These Words set forth unto us, 1. What manner of Person this Woman was, whose Conversion Christ sought so industriously after. 2. The Means he used in order to that End. Observe, 1. What manner of Person this Woman was; besides, that she was an Idolater, as being a Samaritan, she was also an Adulteress, and lived now in the Sin of Uncleanness with one that was not her Husband, after she had had five Husbands before. Whence we learn, That the ice of old Age will not quench the Fire of Lust, Concupiscentia non senescit; such is the Pollulution of our Nature, that Lust will be insatiable if Grace doth not restrain it. This Woman, after five Marriages, yet lives in the Sin of Uncleanness. Observe, 2. The Way and Manner our Lord takes, the Method and Means our Lord uses in order to her Conversion. 1. He deals very tenderly and gently with her, he uses no roughness or tartness of Speech with her, he doth not call her Whore, nor upbraid her for her impudent Lewdness, in living with a Man that was none of her Husband, but only gives her to understand that he knew the Sin she lived in; yet this he did likewise with all imaginable privacy, whilst his Disciples were away, and no Body by, but they two only. Hence learn, 1. That private Sins are not to be reproved publicly. 2. That in reproving Sin, all sharpness and bitterness of Expression must be avoided: The Pill of Reproof must be rapped up in Sugar; for if they to whom it is given taste the bitterness of Gall and Passion mixed with it, they will certainly spit it out before, it may be, upon our Faces. Our Lord's Practcie here instructs us, That Sin is to be so reproved, as that the Credit and Estimation of the Sinner may be preserved as much as may be. Note, 2. That as Christ dealt with this Woman tenderly and gently, so he discovers her Sin to her particularly, and sets her secret Sin before the Face of her Conscience distinctly. If ever the Ministry of the Word works upon the Minds of Men to their Conversion, it must be by a particular and close application of the Word to every Man's Conscience. General's will not affect. Note, 3. What the particular Sin is which Christ charges home upon the Conscience of this Woman; it is the Sin of Uncleanness, that the Man she kept with, was not her Husband. Learn thence, That amongst all Sins, the sin of Uncleanness will lie heaviest upon the Conscience, and wound the Soul most deeply, when the Spirit of God once effectually discovers it, and charges it home upon the Conscience: For there is no Sin so directly opposite to Sanctification and Holiness as this Sin: No Sin that quenches the Holy Spirit of God like this Sin.  
19 The woman saith unto him, Sir, I perceive that thou art a prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.  
In these Verses the Evangelist declares a threefold Effect and Fruit of the Grace of Conversion that appeared in this Woman. 1. She neither denied, nor excused, nor extenuated the Sin which Christ had charged her with; but tacitly owns and implicitly confesses it. 2. She doth not only own and confess what she was charged with, but she doth profess Reverence to our Saviour's Person, and pays Honour to him as an extraordinary Prophet; Sir, I perceive that thou art a Prophet. 3. She desireth Instruction and Resolution from him concerning the Worship and Service of the true God, how she might seek him, and where she might serve him most acceptably; whether at Jerusalem, or upon Mount Gerizim: Our Fathers worshipped in this Mountain; but ye say, Jerusalem is the place where Men ought to worship. Where Observe, How ready and forward Persons of a false Religion are to ascribe too much to Antiquity, and to the Example and custom of their Forefathers. Whereas it is not the continuance of a thousand or two thousand Years that can make any thing truly Ancient in Religion, except it has been from the beginning: Nothing is truly Ancient in Matters of Religion, but that which can derive its Original from him that is truly called the Ancient of Days.  
21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.  
Here we have our Saviour's Answer to the foregoing Question, which consists of two Parts; 1. Concerning the Place of Worship. 2. Concerning the Worship itself. As to the Place of Worship, our Saviour tells her, that though the Jews had heretofore by warrant of God's Word regularly worshipped at Jerusalem, and the Samaritans superstitiously worshipped at Mount Gerizim, yet the Hour was coming, namely, at his Death, when all difference of Places for God's Worship should be taken away, and therefore she need not trouble herself about the Place of God's Worship, to know whether of the two Places were holier, and the better to serve God in; for ere long the Service of God should not be confined more to one Place, than another. Hence learn, That since the death of Christ, the Religious Difference of Places is taken away, and the Worship of God not confined to any one particular Place or Nation. 2. Our blessed Saviour resolves her concerning the Worship itself, namely, that the Ceremonial Worship, which the Jews and Samaritans used, should shortly be abolished, and instead thereof a more spiritual Form of Worship should be established, more suitable to the Spiritual Nature of the great and holy God, and containing in it the Truth and Substance of all that which the Jewish Ceremonies prefigured and shadowed forth. Learn hence, That the True Worship of God under the Gospel, doth not consist in the external Pomp of any outward Ceremonies, but is Spiritual and Substantial: No Worship is acceptable to him, that is the Father of Spirits, but that which is truly Spiritual.  
24 God is a Spirit, and they that worship him, must worship him in spirit and in truth.  
God is a Spirit; that is, he has no Body nor bodily Parts: He is not a bare spiritual Substance, but a pure and perfect Spirit, and therefore his Worshippers must worship him in Spirit and in Truth: Where Spirit is opposed to the Legal Ceremonies, and Truth to the Jewish Rites, not to Hypocritical Services; for the old Patriarches did worship God in Spirit and in Truth. As Truth is taken for Sincerity, they served him with a sincere Conscience, and with a single Heart. But our Saviour's Business is to show, That a Worship without Legal Rites and Jewish Ceremonies, is proper to the times of the Gospel. In the Words, Observe, 1. The Nature of God declared. God is a Spirit. 2. The Duty of Man inferred; therefore they that worship him, must worship him in Spirit and in Truth. From the whole Note, 1. That God is a pure Spiritual Being. When bodily Parts, Hands and Eyes, etc. are ascribed to him, it is only in Condescension to our weakness, and to signify those Acts in God which such Members do perform in us. Note, 2. That the Worship due from the Creature to God is spiritual Worship, and aught to be spiritually performed. The Jewish Ceremonial Worship was abolished to promote the Spirituality of Divine Worship, yet must not this be so understood, as if God rejected bodily Worship, because he requires spiritual under the Gopsel; for Jesus Christ the most spiritual Worshipper, worshipped God with his Body. Besides, God has appointed some Parts of Worship, which cannot be performed without the Body, as Sacraments. In a Word, God has created the Body as well as the Soul. Christ has redeemed the Body as well as the Soul, and he will glorify the Body as well as the Soul; therefore it is our Duty to worship and glorify God, with our Bodies and with our Spirits which are his.  
25 The woman saith unto him, I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things. 26 Jesus saith unto her, I that speak unto thee, am he.  
Observe here, 1. What a General Expectation there was in the Minds of all Persons (at the time of our Saviour's appearing) of one whom the Jews called the Messiah. I know that Messiah cometh. This Woman, though a Samaritan, yet knew that the Messiah should come, and that he was now expected. Observe, 2. What the Work and Office of the Messiah was apprehended and believed to be, namely, to reveal the whole Mind and Will of God to a lost World. When the Messiah is come he will tell us all things. Learn thence, That the Lord Jesus Christ, the promised and true Messiah, being called and appointed by God to be the great Prophet of his Church, hath fully and perfectly revealed all things, needful to be known for our Salvation, John 15.15. All things that I have heard of the Father, I have made known unto you. Observe Lastly, How freely and fully Christ reveals himself to this poor Woman, he tells her plainly, that he was the Messiah. When the Jews asked him, John 10.24. If thou be the Christ tell us plainly, Christ did not in plain Terms tell them who he was. Nay, when John Baptist sent two of his Disciples to ask him whether he were He that should come, he gave them no direct Answer: Yet behold he makes himself plainly known to this poor Woman, he discerning her Humility and great Simplicity, that she was willing to be instructed by him, and did not come to him as the Jews and Pharisees did, captiously, with a design to entangle and enspare him. Hence learn, That the Lord Jesus Christ delights to reveal himself and make known his Mind and Will to such as with an humble Mind, and an honest Simplicity of heart do desire to know him, and understand their Duty to him.  
27 ¶ And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28 The woman than left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a man which told me all things that ever I did: is not this the Christ? 30 Then they went out of the city and came unto him.  
Observe here, 1. How the Providence of God so ordered and disposed of things that the Disciples did not return to Christ till he had finished his Discourse with this poor Woman. An humbled sinner may meet with such Satisfaction and sweet Refreshment in Christ's Company, that the presence even of Disciples themselves (the best and holiest of Saints) may be looked upon as injurious to it, and an interruption of it. This poor Woman had so sweet a time with Christ, that an end being put to the Conference by the coming of the Disciples, might be Matter of Grief and Resentment to her. Yet the Providence of God so ordered, that the Disciples did not come to break off the Conference till Christ had made himself known as the Messiah to this poor Woman. Obs. 2. The Carriage and Behaviour of the Disciples upon their return to Christ. Finding him preaching a Sermon to a single Woman, they marvelled, but yet were silent. Learn, 1. That the Humility and Condescension of the Lord Jesus Christ in treating poor penitent and humbled sinners is matter of wonder and admiration, even to Disciples themselves. Oh blessed Saviour▪ there was more Kindness and Condescension, more Love and Compassion, more Meekness and Humility in thyself alone, than in all thy Disciples and Followers put together. Yet Observe, 2. Tho' they marvelled, they were silent, No Man said, Why talkest thou with her? Thence Note, That such Reverence is due to Christ in all his Dispensations and Actions, that when we can see no reason for what he doth, it is not for us to inquire, much less to quarrel: But we must awfully admire what we cannot comprehend. Observe 3. the Behaviour of this Woman after the Conference was over, she leaves her Waterpot, and makes haste to invite and call her Neighbours to Christ, whose Grace and Kindness she had experienced. Learn thence. That such as truly know Christ, have tasted Sweetness in him, and derived Comfort and Satisfaction from him, will be forward to invite, and industrious to draw others to a saving Acquaintance with him. Come with me, and see a Man that told me all that ever I did, is not this the Christ? Learn farther, from the Woman's leaving her Waterpot behind her and hastening to the City, That when once a Soul has tasted the Sweetness and Excellency that is in Jesus Christ, those things which were highly esteemed before, will be little regarded then. The poor Woman came to draw Water, and thought much and spoke much of the Water of that Well, which was before her; but meeting with Jesus Christ, and tasting of his Grace, she forgets both Water and Waterpot, and away she goes to fetch in all her Acquaintance to Christ.  
31 ¶ In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the Disciples one to another, Hath any man brought him aught to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.  
Observe here, The fit and seasonable Motion which our Saviour's Disciples make to him; Master, eat. Learn from thence, That though a Person's chief Care should be for his own Soul, and for improving all Opportunities for doing good to the Souls of others, yet the Bodies of Men must not be neglected, but supported by Meat and Drink, especially theirs whose Health and Strength may be of greater Use and Service to God and his Church. The Body is the Servant of the Soul, the Instrument whereby it worketh; and therefore to neglect the Body is to disable and unfit the Soul for Service, to hinder the Functions and Operations of it. The sixth Commandment which forbids us to kill, requires us to use all Means for the Preservation of Life both in ourselves and others. Observe next, our Saviour's Answer to the Disciples Motion; Master eat, say they: I have Meat to eat that ye know not of, says he, for my Meat is to do the Will of him that sent me. Not that our Saviour did not want Meat at this time, for he was both hungry and thirsty, as appears by his ask Water of the Woman to drink, and by his sending his Disciples into the City to buy Meat. But our Lord was more intent upon doing his Father's Work, than upon satisfying his own hunger. Christ hungered more after an Opportunity of doing good to the Souls of Men, than he did after Meat and Drink to satisfy his hunger. Lord! Let us thy Ministers learn of thee to prefer the Spiritual Welfare of our People, before any temporal Advantages whatsoever.  
35 Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth, and he that reapeth, may rejoice together. 37 And herein is that saying true, One soweth and another reapeth. 38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.  
Our Blessed Saviour having in the former Verses given a most plain and evident Demonstration of his fervent desire to bring Souls home unto God, doth in these Verses labour to stir up and kindle the like Affections in his Disciples, and this he doth by three very effectual Arguments. The first Argument is drawn from the Ripeness of the People, and their Willingness to hear, and their Readiness to be reaped and gathered by the Gospel, (whereof there was a present instance in the Samaritans, who were now coming forth in multitudes to Christ) which opportunity was therefore to be improved. Lift up your Eyes and look on the Fields, for they are white already for Harvest. Learn hence, That as a People is sometimes ripe for the Ministry of the Word, as Corn is ripe and ready for the Reaper's Hand, so it is the Duty of the Ministers of Christ, to lay hold upon such Opportunities with as much desire and delight as the Harvestman, doth upon a reaping Season. The second Argument to stir up the Disciples Diligence in preaching the Gospel is drawn from the great Reward they should receive for this their Work. He that reapeth receiveth Wages. The Harvest Man's Wages is double to what other Labourers receive. The Ministers of God shall receive good Wages at his Hand, how ill soever they are requited and rewarded by an unkind World. And as a farther Encouragement it follows, He that soweth and he that reapeth shall rejoice together; that is, the Prophets who took much pains in sowing the Seed of the Gospel and particularly John the Baptist, and you my Apostles which succeed them and reap the Fruit of what they did sow, shall have the same Reward in Glory and rejoice together. Learn hence, That not only the Successful but the Faithful Labourer in God's Harvest, shall be rewarded: not only those which see the Fruit of their Ministry in the Conversion of Sinners, but such as are faithful Seeds-Men. Though the Seed doth not come up till we are in our Graves, nay, though it rots under the Clods, and does not come up at all, yet shall the faithful Seedsman be rewarded according to his Labour, not according to his Success. The third Argument to quicken the Disciples Diligence is drawn from the Easiness and Facility of that Labour which God required of them; Others have laboured, and you are entered into their Labours; that is, the Prophets and John the Baptist have prepared the Ground and sown the Seed, and made ready a People for the Lord, and now you enter into their Labours, by forming and gathering them into a Gospel-Church; yet this must not be understood absolutely, but comparatively: Not as if the Prophets reaped nothing, converted none; but that their Fruit was small in comparison of the Success which the Apostles found. Nor is it to be understood as if the Apostles took no pains at all, but that the Prophet's greater pains rendered the Apostles Labours Successful, who took less pains. Learn hence, 1. That the Wisdom of God sees it fit that all his Servants in the Work of the Ministry do not meet with the same Difficulties, nor enjoy the same Success. Some are laborious Sowers, others are joyful Reapers; some labour all their Days with little visible Success, others bring in many to Christ, perhaps by a single Sermon; some labour even with Weariness, and reap little, others enter into their Labours and reap much.  
39 ¶ And many of the Samaritans of that city believed on him, for the saying of the woman, which testified, He told me all that ever I did. 40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41 And many more believed, because of his own word: 42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.  
Here an Account is given of the Conversion of more of the Samaritans from the City Sychar. Some believed on him, upon the full Report which the Woman had made, That he had told her all that ever she did: But others were brought to believe by his own Word. Now from the Woman's being an Instrument to bring her Acquaintance to Christ, by her own Experience of what she had heard from him; Learn, 1. That very weak Instruments, when they employ themselves for Christ, desiring to extol his Praise, and set forth his Glory, are sometimes richly blessed with great Success; Many of the Samaritans believed for the Saying of this poor Woman. Learn, 2. That when a Person can say but little of Christ, yet if it be spoken from Experience and sensible Feeling, it will be more Successful and Persuasive, than much more that is spoken from Notional Knowledge. Such was this Woman's Testimony concerning Christ; Come see a Man that told me all things that ever I did: Is not this the Christ? She spoke what she found, yea, what she felt within herself, and speaking her own Experience, many believed on him for her Saying. But further, these Samaritans believed Christ to be a Prophet upon the Testimony of this Woman. But they believed him afterwards to be the Messiah or the Saviour of the World, upon the Credit and Authority of his own Word, v. 41. And many more believed, because of his own Word. Thence Learn, That although Instruments speaking may be a means to draw Persons to give some assent to Truth, yet it is Christ himself that must work a full Persuasion, and his own Word is the surest Foundation for Faith to build and depend upon: Now we believe not because of thy saying, for we have heard him ourselves.  
43 ¶ Now after two days he departed thence, and went into Galilee: 44 For Jesus himself testified; that a prophet hath no honour in his own country. 45 Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.  
Our Blessed Saviour having spent two days with the Samaritans, as an Introduction to the calling of the Gentiles, he goes forward towards Galilee, the Place which he was pleased to make choice of, for the Exercise of the greatest Part of his Ministry. Coming into Galilee he passeth by the City of Nazareth, where he had had his Education, knowing what little Respect he was like to find there: A Prophet ordinarily having little Honour in his own Country: Therefore shunning Nazareth, he goeth to Cana, where he had done his first Miracle. Learn hence, 1. That there is a real Tribute of Honour due unto every Prophet and Minister of God, which ought to be testified by Reverence to their Persons, by a due Estimation of the Dignity of their Calling, by Obedience to their Doctrine, and by an honourable Maintenance. A Prophet should have Honour; and Honour includes all these. 2. It is very usual and ordinary for the Prophets of God to meet with least Respect, where they are most known; their nearest Neighbours, their nearest Relations, their nearest Acquaintance are ofttimes farthest off from giving them that Honour that is due unto them. Learn, 3. That the true Prophets and Messengers of God shall be sure to find some that will entertain their Persons, and embrace their Ministry, though they be disesteemed and rejected by others. Tho' our Saviour had no Honour at Nazareth, yet he found Entertainment amongst the rest of the Galileans.  
46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain noble man, whose son was sick at Capernaum. 47 When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down and heal his son: for he was at the point of death. 48 Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. 49 The noble man saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then enquired he of them the hour, when he began to amend: and they said unto him, Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth; and himself believed, and his whole house. 54 This is again the second miracle that Jesus did, when he was come out of Judea into Galilee.  
In this last Paragraph of the Chapter we find our blessed Saviour performing a second Miracle in Cana of Galilee, curing a noble Man's Son that was sick of a Fever: This noble Man apprehended Christ to be a Prophet, and believed that if he were bodily present with his Son he might possibly cure him; but he did not believe him to be the Messiah, who was true God and every where present: Therefore to give him an infallible Proof that he was so, he tells him his Son was cured by the Word of his Mouth, even at that distance. By which Miracle he cured not only the Child of his Fever, but the Father of his Unbelief. From the whole we Note, 1. The Person that here applies himself to Christ; A noble Man. We do not find Christ oft attended with Nobility. Have any of the Rulers believed on him? Yes; here is one? The Sovereign Grace of God is free, and he has his Numbers among all Orders, Ranks and Degrees of Men. And tho' not many Noble are called, yet some are. Note, 2. The Calamity which befell this noble Person; his Son was sick, yea, dying. Earthly Greatness is no Defence against Afflictions; great Men are in Trouble as other Men; neither the Wealth and Riches of this noble Man, nor his Power and Authority, nor his Honour in his Country, nor his Favour with his Prince, could keep off God's Hand either from himself or from his Son: But the Father feels as much by Sympathy as the Child by Sense. Note, 3. The Cause and special Occasion which brought this noble Man to Christ: It was in general, an Affliction; and, in particular, the sickness of his Child. Learn thence, That great is the Fruit and Profit of Afflictions to the Children of Men. Many with this noble Man, never come to Christ till they be driven by the Cross; and particularly, God sanctifies the Sickness and Death of near and dear Relations, (Children in special) to bring Persons nearer to himself. Note, 4. This noble Man was neither faithless nor faithful; had he been quite faithless, he had not taken such Pains to come to Christ; had he been faithful, he had not limited the Son of God, by saying, Come down and heal my Son ere he die. Come down, as if Christ could not have cured him absent; ere my Son die, as if the same Power required to heal him being sick, could not raise him being dead. Lord, heal my Son, had been a proper Suit to him, who was the great Physician: But, Come down and heal him, was to teach Christ how to work. He who doth whatsoever he will, must do it how he will, and when he will. It is for us to crave and receive, not to prescribe and appoint. Note, 5. The Meekness and great condescending Goodness of Jesus Christ; notwithstanding the Infirmity of this poor Man, our Lord says, Go thy way, thy Son liveth. Worthiness in the Creature is not the Motive that rules Christ. Should we measure our Hopes by our Worthiness, there were no Blessing to be hoped for; but if we measure them by Christ's Bounty and Compassion, there is no Blessing to be despaired of. Note, 6. How Christ not only answers the Desires, but exceeds the Expectations of this distressed Person: His Request was only, Come and heal my Son. Christ's Answer was, Go thy way, thy Son liveth. Our heavenly Father, when he doth not give us what we ask, gives us better than we asked. We ask what we think best, but God gives what he knows best. Christ here gave a greater Demonstration of his Omnipotency than was craved. Note, Lastly, With one Word doth Christ heal two Patients; the Son of his Fever, the Father of his Unbelief. It was a low degree of Faith that brought the Father to Christ; it was an higher degree that sent him back to his Son; but highest of all, when finding his Son healed, he himself believed and his whole House. Learn hence, That a weak Faith may be true, but a true Faith is always growing and increasing; It is like the Path of the Just, that shineth more and more until the perfect Day.   

CHAP. V.  
AFter this there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now there is at Jerusalem by the sheep- market a pool, which is called in the Hebrew tongue, Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever than first after the troubling of the water stepped in, was made whole of whatsoever disease he had.  
This Chapter gins with a Description of the famous Pool of Bethesda, whose Waters were Medicinal to cure the first comer thereinto, whatsoever Disease he had. Some think this was effected in a natural way, and that the Entrails of the sacrificed Beasts being wasted in this Pool, an healing Virtue was communicated for curing the Palsy and such cold Diseases: As Persons that have lame and withered Hands are at this day, directed to put them into the Belly of a Beast newly opened. But others look upon the healing Virtue of this Pool to be supernatural and miraculous, because it cured all Diseases, how old, great and desperate soever, and this in a moment, or very quickly; and but one at a time; and that one, the first that stepped in only, after an Angel had descended and troubled the Waters: All which show that the healing Virtue came not from the goodness of the Waters, but that it was a supernatural Work. Some think that the Miracle of this Pool was granted to the Jews, partly to strengthen them in the true worship of God, and to confirm them in their religious Course of Sacrificing, against the Scoffs of the Romans, who were now their Lords; such a Virtue being given to that Water wherein their Sacrifices were wont to be washed. Learn hence, That means of God's appointment, how improbable and unlikely soever, must not be despised, but awfully admired, and thankfully used, although the way and manner of their working be not understood or comprehended by us.  
5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10 ¶ The Jews therefore said unto him that was cured, It is the sabbath-day; it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed and walk? 13 And he that was healed, witted not who it was: for Jesus had conveyed himself away, a multitude being in that place.  
It was very commendable that the rich Men did not engross this Pool, and the Benefit of it to themselves, but suffered poor People to come to it. In this College of Cripples a poor Man that had been lame thirty eight Years was found, who wanting Strength to help himself, wanting Money to hire others, and others wanting Mercy to help him; Christ takes pity on him, and because he could not go to Health, Health is graciously brought to him, and that by the Hand of the great Physician, Christ Jesus. Observe here, 1. That not only are men's Bodies subject to innumerable Infirmities and Diseases, but it pleases God for wise Ends to continue some of his Servants labouring under bodily Weakness for many Years together, yea, even all the days of their Life. Here is a poor Man for eight and thirty Years together under the Discipline of God's Rod by bodily Weakness. Observe, 2. That it is the Duty of the Afflicted to wait upon God in a diligent use of all Means which God has appointed for their Help and Healing: As to trust to Means, is to neglect God; so to neglect the Means, is to tempt God. This poor Man, no doubt, had made use of the Means before, yet waits at the Pool now. Observe, 3. Tho' Christ well knew the Case of this afflicted Person, and wanted no Information, yet he asks him, If he were willing to be made whole? to make him sensible of his Misery, to quicken his Desires after healing, and to raise his Expectations of Help from him. Tho' Christ knows our Wants, yet he takes no notice of them, till we make them known to him by Prayer. Observe, 4. The time when Christ wrought this Miracle of healing upon the impotent Man; it was on the Sabbath-day; and as an Evidence of the certainty of the Cure, Christ bids him take up his Bed and walk. Our Saviour's Miracles were real and beneficial, they were obvious to Sense, and would bear the Examination of all Persons. The Miracles which the Church of Rome boast of, will not bear the Examination of our Senses: Their great Miracle, Transubstantiation, is so far from being obvious to Sense, that it contradicts the Sense and Reason of Mankind, and is the greatest Affront to humane Nature that ever the World was acquainted with. And our Saviour's working this and many other Miracles, on the Sabbath-day was for the Testification of the Miracles to all Persons that would take notice of them. Observe, 5. How unjustly the Jews tax the Cripple that was healed with the breach of the Sabbath, for taking up his Bed and walking on the Sabbath-day; whereas the Law only forbade carrying Burdens on the Sabbath-day for Profit, in a way of Trade: But this Man's carrying his Bed, was a Testimony of God's Goodness and Mercy towards him, and of his Gratitude and Thankfulness towards God. Hypocritical and superstitious Persons ofttimes pretend much Zeal for observing the Letter of the Law, little respecting the Moral Sense and Signification of it. Besides, our Saviour had a mind to let the Jews know that he was Lord of the Sabbath, that he had a Power over it, and could dispense with it as he thought good. Observe, Lastly, The great Modesty and Humility of our blessed Saviour, how hateful all Ostentation and Vainglory was unto him; for having wrought this famous Miracle before the People at a Public Time, the Feast of the Passover, to shun all Applause from the Multitude, he conveys himself privately away from them: Jesus conveyed himself away, a multitude being in that place. Our Saviour's Business was to do much Good, and make but little Noise: He sought not his own Glory.  
14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.  
These words are our Saviour's seasonable Advice and Counsel to the poor impotent Cripple, whom he had miraculously restored to Health and Soundness. Where, Observe, 1. The Person admonishing; Jesus, he that had been his Physician before, is his Monitor and Teacher now: Behold, thou art whole; sin no more. Oh, how much is it the Duty, but how seldom the Practice of those whom God makes Instruments for recovering bodily Health, to put their Patients in mind of their Obligations to Thankfulness and new Obedience? Thus did our Saviour here. The Recovered Man's Physician gave him Instruction, his Healer became his Monitor. Sin no more. Obs. 2. The Person admonished, the recovered Cripple: Thou art made whole. But, what was he? Not a Disciple, not a Believer: For he that was healed, witted not who Jesus was, v. 13. he knew not Christ, therefore believed not on him, and yet was healed by him. Thence Learn, That there are many outward Mercies and common Blessings which Christ bestows upon those that have no spiritual Knowledge of him, or saving Acquaintance with him. The Man that was healed, witted not who he was that had healed him. Observe, 3. The Place where Christ meets this his recovered Patient; not at the Tavern, but in the Temple, returning Thanks to God for his recovered Health. When God sends forth his Word and healeth us, it is our Duty to make our first Visit to God's House, and to pay our Vows in the great Congregation, and found forth the Praises of our great and gracious Deliverer. Observe, 4. The Circumstance of Time when Christ found him in the Temple, soon after his recovery. Afterwards Jesus findeth him in the Temple. We must not be clamorous and importunate to receive Mercies, and dumb and tongue-tied in returning Thanks; but make haste, and not delay the time to pay our Acknowledgements to him that healeth us. Observe, 5. The Admonition itself; Behold, thou art made whole, sin no more, lest a worse thing come unto thee; where our Saviour admonishes him of the greatness of the Mercy; Behold, thou art made whole; and subjoins a cautionary Direction, Sin no more. Where it is necessarily employed, that sin is always the deserving, and oft times the procuring Cause of a Person's Afflictions and Calamities; and that the best and surest way to prevent the Return of Judgements and Calamities to a Person, is for a Person to return no more to sin; Sin no more lest a worse thing come unto thee; where it is farther implied, that Almighty God has sorer Plagues and severer Judgements in store for those Sinners who go on obstinately in a Course of Sin and Rebellion against God, notwithstanding all the signal Rebukes of his avenging Anger. From the whole Note, That when the Lord doth graciously heal a Person or a People, it is a Mercy to be much observed and thankfully acknowledged.  
15 The man departed, and told the Jews that it was Jesus which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.  
After the Man understood who his Healer and Benefactor was, he went and told the Jewish Magistrates, it was Christ that had healed him. This he did, not with any evil Design no doubt, to inform against him and stir up the Jews to persecute him, but desirous to publish what Christ had done to his Honour, and to direct others to make use of him. Learn thence, That it is the Duty of all those that have experienced the Power and Pity of Christ themselves to proclaim and publish it to others, to the intent that all that need him may experience Helpe and Healing from him. This seems to be the poor Man's Design: But behold the Blindness, Obstinacy and Malice of the Jews, who persecuted Christ and sought to kill him for doing good, and healing a Cripple that had been thirty eight Years so: Therefore did the Jews persecute Jesus, and sought to slay him. Yet observe, the Cloak and Pretence they have for their malicious Persecution of our Saviour, namely, the supposed Violation of the Sabbath-day; They sought to slay him, because he had done these things on the Sabbath-day. Learn hence, That great Cruelty against Christ and his Members, has always been and still is, masked and disguised with a fair Pretence of Zeal for God and his Commands. The Pharisees mortally hated our Saviour, therefore, to cover their Malice, they traduce him as a Profaner of the Sabbath, and seek to take away his Life.  
17 ¶ But Jesus answered them, My Father worketh hitherto, and I work.  
From this Verse to the End of the Chapter, we have our Saviour's Apology, for his working the foregoing Cure on the impotent Man on the Sabbath-Day. And the chief Argument he insists upon, is drawn from his Unity and Equality in Nature and Operation with his Father; As the Father worketh, says he, so I work. Here he speaks of himself not as a Servant, or Instrument in his Father's Hand, but as a Fellow-Worker with the Father, both in the Works of Creation and in the Works of Providence and Preservation also. Learn hence, 1. That although Almighty God has long since ceased from the Works of Creation, yet not from the Work of Preservation. My Father worketh hitherto; not by creating new Kind's of Creatures, but by upholding and preserving what he has already created. Learn, 2. That Christ the Son of God, is joined with and undivided from the Father in Working. As the Father created all things by him (not as a Man and as an Instrument in the Father's Hand, for than he was not such) but as his Fellow-Worker, being equal in Nature and Power, with the Father; in like manner as the Father preserveth, sustaineth, governeth and upholdeth all things, so doth Christ; the Father's Actions and his, being the same. My Father worketh hitherto, and I work.  
18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19 Then answered Jesus, and said unto them, Verily verily I say unto you, The Son can do nothing of himself, but what he seethe the Father do: for what things soever he doth, these also doth the Son likewise.  
Observe here, the Jews instead of being satisfied, were the more enraged, not only because he had violated the Sabbath, (as they pretended) by healing the Cripple on the Sabbath-Day, but because Christ had asserted, that God was his Father in a peculiar manner, and made himself equal with God. Our Saviour therefore goes on to assert his Equality and Conjunction with the Father in his Operations and Workings, which doth at once justify his Work on the Sabbath-day, and prove him to be truly and really God. Now our holy Lord to prove himself equal with God the Father, produces first many Arguments to v. 31. and then alleges the Testimony of many Witnesses, to the end of the Chapter. Our Saviour's first Argument to prove himself equal with the Father in Essence and Nature is this, That the Father and he are equal in Operation, in Will and Consent for Working; that the Son doth all that the Father doth, and the Father doth nothing without the Son, v. 19 The Son can do nothing of himself; that is, as Man, as the Messiah; and as Mediator, he could do nothing of himself. His perfect Obedience to, and Compliance with, the Will of his Father that sent him, would not suffer him to do any thing without him: But as God, he could do all things of himself. Learn hence, That it is an undeniable Proof that the Father and Son are one in Nature, Essence and Being, in that they are inseparable and undivided in Operation and Working; What things soever the Father doth, these also doth the Son likewise; and the Son doth nothing of himself, but what he seethe the Father do: Therefore Father and Son being equal in Operation and Working, are equal in Nature and Being; and consequently both essentially truly and really God. Therefore the Arians of old, and the Socinians at this Day are wide, when they produce this Text, The Son can do nothing of himself, to prove that Christ is not equal with God the Father. They forget or neglect to distinguish betwixt his Divine Nature, which could do all things, and his Mediatorial Office, which could not do, but what the Father that sent him, had appointed him to do.  
20 For the Father loveth the Son, and showeth him all things that himself doth: and he will show him greater works than these, that ye may marvel.  
The second Argument which our Saviour produces to prove his Unity in Nature and Equality in Operation with the Father, is drawn from that special Love which the Father beareth to the Son, which inclines him to communicate all things to him by a Divine and Ineffable Communication. Learn hence, 1. That God the Father loveth Jesus Christ his Son. with an Essential, Natural and Necessary Love, as being the Substantial Image of himself and the Splendour and Brightness of his Glory. The Father loveth the Son; that is, with an Essential, Eternal and Ineffable Love. 2. That the Father's Love to Christ was Communicative; the Father communicated his Essence and Nature, his Wisdom and Power for Operation to the Son: The Father showeth the Son all things that himself doth, namely, by a Divine, Inconceivable and Unspeakable Communication.  
21 For as the Father raiseth up the dead and quickeneth them: even so the Son quickeneth whom he will.  
A third Argument proving Christ to be God, and equal with the Father, is here produced, namely, his raising of the dead: He is jointly with the Father in that Work, and equal with him: As the Father quickeneth whom he please, so doth the Son quicken whom he will; that is, not as the Father's Instrument, but as a principal Agent, by the same Authority, and with the like absolute Freedom of Will which the Father uses, being a Sovereign and Independent Being as the Father is; As the Father raiseth the dead and quickeneth them, so the Son quickeneth whom he will. Learn hence, 1. That quickening and raising of the dead is an Act of Omnipotency and proper to God only; The Father raiseth the dead and quickeneth them. 2. That Christ's Power to raise the dead as well as his Father, is a Proof of his Equality with his Father, and an Evidence of his being truly and really God; the Son quickeneth whom he will.  
22 For the Father judgeth no man; but hath committed all judgement unto the Son: 23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him.  
A fourth Instance of Christ's Godhead, and proof of his Equality with the Father, is, That it is his Work to judge the World; The Father, says Christ, judges no Man; that is, no Man without me, but all Men by me, to this intent, That all Men should honour the Son, even as they honour the Father; that is, honour him with the same Faith, Love, Fear, Worship that is due and payable to God the Father. Hence learn, 1. That Christ as God hath the absolute Power of Life and Death, of Absolution and Condemnation, which he executes in Conjunction with his Father. 2. That Christ having this Power of judging the World, with the Father, doth show that the same Glory is due to him, which is due unto the Father. All Men should honour the Son, even as they honour the Father. 3. That such as pretend to honour Christ, but deny him to be God, equal with the Father, They withdraw the highest Honour from him; and such as withdraw Honour from the Son, deny it to the Father, who will not be honoured but in and through honouring of the Son. This Text speaks dread and terror to the Socinians, who pretend to Honour Christ, but not with the same Honour with which they pretend to honour the Father: in God's Account they honour him not at all; For he that honoureth not the Son, honoureth not the Father.  
24 Verily verily I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily verily I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27 And hath given him authority to execute judgement also, because he is the Son of man.  
Here we have a fifth Evidence of Christ's Godhead and Equality with the Father, namely, that he is the Author of Spiritual and Eternal Life, to all that believe on him. He that was a Fountain of Life equal with the Father, and communicated to him from the Father, is God: But Christ hath this, v. 26. For as the Father hath Life in himself, so he has given to the Son to have Life in himself. Again, he that hath Authority to execute Judgement upon Angels and Men, is God; but Christ hath such Authority, v. 27. He hath given him Authority to execute Judgement. Farther, he that with his Voice quickeneth and maketh alive them that hear it, is God, but Christ doth this, v. 25. The dead shall hear the Voice of the Son of God and live. The Dead, that is, 1. The Spiritually dead; such as are dead in Trespasses and Sins: These hearing the Voice of Christ in the Ministry of the Word, shall live, a Life of Grace on Earth, and a Life of Glory in Heaven. 2. Such as are Corporeally dead also; these are likewise quickened and raised by Christ as God. Learn hence, 1. That God the Father hath communicated to Christ his Son, a Power to quicken and enliven such as are Spiritually and Corporally dead. 2. That the Father's communicating this Power to the Son argues no Inequality nor Inferiority in the Son, but he hath the same Life infinitely, independently and equally with the Father, as the Father hath it, so hath the Son; the Father hath it in himself, and so hath the Son also; therefore the Son as well as the Father, is essentially and truly God.  
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.  
Our Saviour finding the Jews amazed and astonished at his declaring his Sovereign and Supreme Authority and Power to quicken and raise whom he pleased from the dead, doth in these Verses assure them, that there should be a general Resurrection and an universal Day of Judgement, both of the Righteous and the Wicked; and a future Distribution of Rewards and Punishments in another Life, according to Men's Actions here in this Life. All that are in the Graves shall hear my Voice, and shall come forth. Here observe, 1. The Certainty and Universality of the Resurrection of the dead declared; The Hour is coming in which all that are in the Graves shall come forth. Obs. 2. The powerful and efficacious Means by which this great and sudden Change shall be effected and accompliished in the Morning of the Resurrection; namely, the omnipotent Voice or Christ; All that are in the Graves shall hear his Voice, and shall come forth. 3. Here are the different ends of the Resurrection declared according to the Difference of Persons which shall then be raised, Good and Bad; Those that have done good, to the Resurrection of Life, and those that have done evil to the Resurrection of Damnation. Learn, 1. That there shall certainly be a Resurrection of the Body. 2. That all in the Graves shall be raised, though not all alike; the Wicked shall be raised by the Power of Christ, as their Judge; the Righteous shall be raised, by Virtue of their Union with Christ, as their Head. 3. According as Men live in this World and go out of it, so will they be found at the Resurrection, without any Change of their State; there will then be only two sorts of Persons, Good and Bad. All that have done Good, how small soever the Degree of their Goodness hath been, shall be rewarded: And all that have done Evil, shall be everlastingly punished; For all Persons shall be eternally Happy or intolerably Miserable in the other World, accordingly as they manage their Deportment and Behaviour in this Life; They that have done Good shall go, etc.  
30 I can of mine own self do nothing: as I hear, I judge: and my judgement is just; because I seek not mine own will, but the will of the Father, which hath sent me.  
Here Christ declares to the Jews, and in them to all Mankind, that they might assure themselves his Judgement would be exactly Righteous; because he had no private Will or Power of his own, contrary to, or different from his Father. Learn hence, That the Lord Jesus Christ being the same in Essence and Nature, in Power and Operation with the Father, had no private Will or Interest of his own, but acted all things as God, in Co-ordination with the Father; and as Man in Subordination to him; I can of my own self do nothing; that is, neither as God, nor as Mediator; not as God, for God the Father and Christ being one, equal in Power, what one Person did the other doth; not as Mediator, for so Christ finished the Work which his Father gave him to do; the Will of the Father and the Will of Christ being both one.  
31 If I bear witness of myself, my witness is not true. 32 ¶ There is another that beareth witness of me, and I know that the witness which he witnesseth of me, is true.  
Our Blessed Saviour having produced these five foregoing Arguments to prove his Unity in Essence, and his Equality in Power with the Father, comes now to the end of the Chapter, to produce several Testimonies for the Proof of it; and the first of them is the Testimony of God his Father; There is another that beareth witness of me, whose witness is True. Now the Father had lately at Christ's Baptism by a Voice from Heaven declared him to be his beloved Son, in whom he was well-pleased: which illustrious Testimony given to Christ, they had not regarded. Learn hence, That as Christ came into the World in Obedience to his Father, and to bear witness to him; so did the Father honour him and bear witness of him; and his Testimony concerning his Son is undoubtedly True, and to be depended and rested upon; for we make the Father a Liar, if we do not depend upon the Record which he has given of his Son.  
33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved.  
The second Testimony to prove Christ to be the Messiah was that of John the Baptist. We read, John 1.19. how the Jews sent to inquire of him, whether he were the Christ or not; and he denied it, and pointed at Jesus, saying, Behold the Lamb of God; yet would not the Jews abide by this Testimony of John concerning the Messiah. Nevertheless, says Christ, I receive not testimony from John; that is, John by his Testimony addeth nothing to me; I was what I was, and I am what I am, before John testified of me, and since. Learn hence, That the Divinity of Christ's Person, and the Verity of his Doctrine, needs no Man's Testimony for the Confirmation of it, being sufficiently confirmed by Christ's own Authority, and his Father's Testimony: I receive not Testimony from Man; that is, I need it not, I desire it not upon my own Account, but upon yours only, that upon the Credit of John's Testimony ye might believe on me, and be saved by me: These things I say, that ye might be saved.  
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.  
Observe here, John's Character and the People's Carriage. 1. John's Character; he was a Light, a burning and a shining Light: He had in him a Light of Knowledge, to enlighten, direct, and comfort others; and this his Knowledge was accompanied with Zeal, he was a burning Light in his Doctrine, and a shining Lamp in his Conversation: He had the Light of Knowledge in his Head, the Warmth of Zeal in his Heart, and the Influence of both in his Life. Learn hence, 1. That those whom God calls to the Office and Work of the Ministry, he furnishes with Abilities and Endowments suitable to their great Employments, he endues them with a Light of Knowledge, which is animated with the Heat and Warmth of Zeal. 2. That Ministerial Gifts and Abilities are not bestowed alike upon all, but dispersed variously. All are Lights, according to their Measure, but all are not equally burning and shining Lights for Proportion and Degree. 3. That the brightest, burning and clearest shining Lights in the Church of Christ, have but their time in this World, they are subject as well as other Men to the common Condition of Mortality, and the Lamp of their Lives burns out the faster by lighting others to Heaven. John was a burning and a shining Light, but now is put out and gone. Observe, 2. As John's Character, so the People's Carriage; ye were willing for a season to rejoice in his Light. Here is a threefold Gradation; they rejoiced: They rejoiced in his Light, and they rejoiced for a season. 1. They rejoiced. The word signifies, they leapt for Joy, and danced about him as Children do about a Bonfire, when he first began his Ministry amongst them. Oh, how warm are the Affections of a People, when a pious and zealous Minister comes first among them! 2. They rejoiced in his Light, not in his Heat: Or, they rejoiced in John's Light, not in Christ's: For when they found that John bare Record to Christ, they soon grew cold in their Affections towards John. 3. They rejoiced only for a season; for an hour, as the word signifies. For a short time John's Ministry was acceptable. Learn hence, 1. That it has been an old Practice amongst Professors, not to like their Pastors long, though they have been never such burning and shining Lights. John was not changed, but his Hearers were changed; he did burn and shine in the Candlestick of the Church with equal Zeal and Lustre to the last, but they had changed their Thoughts of him, and lost their Esteem for him. Learn, 2. That as nothing in general is so mutable as the Mind of Man, so nothing in particular is so variable as the Affections and Opinions of People towards their Ministers. The Lamp of John's Ministry was always alike, burning and shining, his Oil did not waste; but his Hearers Zeal wasted, and their Affections cooled: Those whose Gifts are not at all abated, may yet find a great abatement in the acceptation of their Gifts: Therefore let no Men live upon the Breath of Men, lest of all let Ministers live upon the popular Air, or the Speech of People. Oh, let us live upon the Credit which we have with God, and rejoice chief in his Esteem. If our Performances find acceptance with God, we are safe and happy, tho' they fall under Contempt with Men.  
36 ¶ But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.  
The third Testimony produced by Christ, to evidence and prove himself to be the promised Messiah and Saviour of the World, is that of his Miracles; which, by an Omnipotent Power, as God, he was enabled to work. Christ's Miracles were speaking Testimonies of his Unity with the Father, and of the Divinity of his Person. Not so the Miracles of his Apostles; for he wrought his Miracles in his own Name, and by his own Power and Authority; but the Apostles expressly declared the contrary, Acts 3.12, 16. Why look ye so steadfastly on us, as if we by our own power had made this Man whole? His name, through faith in his name, hath made this Man strong. Learn hence, That the Testimony of Christ's own Works, his Miracles wrought in his own Name, and by his own Authority and Power, is a clearer Confirmation of his Godhead, Office and Doctrine, than the best of men's Testimonies; yea, than John Baptist's own Testimony, That he saw the Spirit descending on him.  
37 And the Father himself which hath sent me, hath born witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.  
Here our blessed Saviour produces again the Testimony of his Father, that he was the true and promised Messiah: This was given him both at his Baptism and his Transfiguration; when God the Father owned Christ to be his Son, by an audible Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased. Which Testimony the Jews now ought the more to have regarded, because tho' their Forefathers had heard the Voice of God at certain times, Exod. 20. and Deut. 4. yet they in their times had never heard his Voice. Learn hence, That the Father's immediate Testimony of Christ from Heaven, is greater than all Testimonies given to him here on Earth; greater than John's, greater than his Miracles. The presence of the glorious Trinity, when that Testimony was given, Matth. 3. last, made that Witness most awful and solemn.  
39 ¶ Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me.  
The next Testimony which Christ appeals to, is the Testimony of the Scriptures: That is, the Writings of Moses & the Prophets, which Christ bids the Jews diligently search, and they shall find that they abundantly testified of him, and that all the Prophecies and Types were fulfilled in him. The word (search) signifying to search as Men do for a golden Mine in the Bowels of the Earth; which they must dig deep for, before they can come at. It intimates 1. That there is an inestimable Treasure lying hid in the holy Scriptures, which we shall never fathom by a slight superficial search. 2. That this inestimable Treasure may be found out by the painful Searcher, and it is the Duty of all the Members of the visible Church to read and search the Scriptures, which point out the way to eternal Life.  
40 And ye will not come to me that ye might have life.  
Here our Saviour upbraids the Jews for their obstinate Infidelity; that notwithstanding God the Father by a Voice from Heaven, & John the Baptist by his Testimony on Earth; notwithstanding all the Miracles which they had seen wrought by Christ himself, and notwithstanding the Scriptures, which they pretended so highly to esteem of, did prove him to be the Messiah, and the Author of eternal Life, which they professed to seek; yet such was their Obstinacy, that they would not come unto him, nor believe in him. Ye will not come unto me that ye may have life. Here Observe, 1. A choice and invaluable Mercy which Christ stands ready to bestow upon poor Sinners, and that is Life, both Spiritual and Eternal. A Life of Grace, in order to a Life of Glory. Observe, 2. The gracious Condition upon which this invaluable Blessing may be had, and that is upon coming to Christ, believing on him, and receiving of him. 3. Here is the true Reason declared why Sinners do miss of Life and Salvation by Jesus Christ, when he has so dearly purchased it for them, and does so freely tender it unto them, and that lies in their own Wilfulness and Obstinacy: Ye will not come unto me. Learn hence, That the true Reason why so many Sinners miss of Salvation and eternal Life, after all that Christ has done and suffered for them, is their own obstinacy and unwillingness to come to him that they may have Life. Man by Nature has not only an Inability, but a fixed Enmity in his Will against Jesus Christ.  
41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.  
Here observe, 1. How little our Saviour sought the Approbation and vainglorious Estimation of Men. I receive not honour from Men. The same should all his Disciples and Followers do; rest satisfied in the secret Testimony and silent Applause of their own Consciences, without pumping for popular Applause. Observe, 2. The dreadful sin which Christ charged upon the Jews, as the cause why they rejected him. I know, that you have not the love of God in you. Oh deplorable State and Case, to be void of all true Love to God Love being the Spring of all Action, and the Root of all true Obedience; he that loves God, will not only sweat at his Work, but bleed at his Work too, if his Work cannot be carried on without bleeding: But where Love to God is wanting, and no Care to please God is found, his Authority is despised, his Son rejected: As the Jews here would not come to Christ that they might have Life, because they had not the Love of God in them. Observe, 3. The high Affront which the Jews offered to the Son of God in preferring any Seducers and Impostors before him, who came in their own Names; whilst he was rejected, who came in the Name of his Father. Learn hence, That altho' Christ was the great Ambassador of his Father, not a Servant, but a Son, and had his Mission, his Approbation, and his Testimony from Heaven, yet so far did the Perverseness and Prejudices of the Jews prevail, that he was rejected, whilst Impostors and Deceivers, false Christ's, and Anti-christs', without any Evidence and Authority from God, (because promising them a temporal Kingdom) were embraced and entertained. I come in my Father's name, and ye receive me not: But if another, a Seducer shall come in his own name, him ye will receive.  
44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?  
Here Christ tells the Jews, that it is impossible they should believe aright in him, because they were so in love with the Praise of Men, that they would own him for the Messiah who would promise them a temporal Kingdom, and in the mean time reject himself who came authorized with the Testimony and Approbation of God. You will receive Honour one of another, but reject the Honour that cometh from God only. Learn, That such as ambitiously hunt after Vainglory and Respect from Men, do evidence themselves to be regardless of God's Approbation and Acceptation.  
45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?  
Think not that I will accuse you; that is, that I only will accuse you to the Father; there is one that accuseth you, even Moses; that is, the Writings of Moses, which you pretend to depend upon and to trust to: For, had you believed his Writings, that is, the Prophecies and Types contained in his Writings, you would have been led by them to believe on me; for they all pointed at me, and received their Accomplishment in me: But, if Moses cannot be heard by you, I must expect no Authority with you. Learn, 1. 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 busy 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 traveled by Sea, as well as by Land; and they seem to be these. 1. To show 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 seafaring 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 fixed 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 pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's 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 Barley 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 wit's 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, Sat 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 easy 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 blessed 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 increasing, 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 fullness. 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. 'Tis hard to say which was the greatest Miracle, the miraculous eating, or miraculous Leaving. If we consider what they eat, we may wonder that they left any thing; if what they left, that they eat any thing. Observe Lastly, These Fragments, tho' of Barley Loaves and Fish Bones must not be lost, but gathered up; the great Housekeeper of the World will not allow the Loss of his Orts: We must exercise Frugality in the Enjoyment of the greatest Plenty. Lord! how tremendous will their Accounts be, who having large and plentiful Estates do consume them upon their Lusts, how will they wish they had been born to Poverty and Necessity, when they appear to make up their Accounts before God  
15 ¶ When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.  
Here we have observable, the wonderful Effect of the foregoing Miracle; the People seeing so many thousands fed with five Loaves, were so transported that they conclude that Jesus was certainly the promised Messiah. Now the Notion they had of the Messiah was this, That he should be a temporal Prince, that should subdue all Nations under his Feet, and particularly free the Jews from the Slavery of the Roman Yoke, which was now upon their Necks; forgetting what our Saviour had often told them, that his Kingdom was not of this World, but within Men; and that his Business was to free Men from Soul-Slavery, not from civil Subjection: However, upon this Mistake, the Jews here in a furious Zeal designed to take Christ by force, and make him their King; but our Saviour (who came not into the World to disturb the Order of Civil Government) understanding their Intentions withdraws himself into a Mountain to avoid giving the least occasion for any such Jealousy or Suspicion. Hence learn, That altho' Jesus Christ be the great King of his Church, and doth exercise a Spiritual Kingdom in it, yet he came not into the World to be a temporal King▪ nor was his Kingdom of this World; or ever designed to be prejudicial to the Thrones of Princes, and Civil Government of Men. Therefore doth Christ withdraw himself and refuse all this Offer, as no ways agreeable to him, or consistent with his design.  
16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea towards Capernaum: and it was now dark, and Jesus was not come to them. 18 And the sea arose, by reason of a great wind that blew. 19 So when they had rowed about five and twenty, or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It is I, be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.  
Observe here, 1. The great danger the Disciples were in, and the Difficulties they encounter with, after they had enjoyed the sweet Privilege of Christ's gracious Presence with them. They were tossed upon a tempestuous Sea. Learn thence, That it is not unusual after sweet Refreshments and Manifestations from Christ unto his People, to meet with a stormy and sharp Exercise of Faith and Patience; such was the Lot of the Disciples here; a constant Gale of Sweetness and an uninterrupted Course of Prosperity and Happiness, as it is not to be expected here; so neither can it be enjoyed here without great peril and danger. Obs. 2. What haste our Saviour makes towards his Disciples when they were tossed upon a tempestuous Sea; Jesus drew nigh to the Ship. Nothing can separate between, nor keep Christ from his Children and People in a suffering Hour. He that waded through a Sea of Wrath to save his People, will walk upon a Sea of Water to secure and relieve them, in an Hour of Tribulation. Obs. 3. The Disciples not discerning Christ, nor knowing him to be their Saviour, were afraid of him. Christ may be coming to save his People and they not able at present to discern and apprehend him; but their Fears may be highest when their Deliverer and Deliverance is nearest. Obs. 4. How speedily Christ relieves them and their Fears, by telling them who he was; It is I, be not afraid. It is a sufficient support in all our Afflictions to be assured of Christ's gracious Presence with us. Say but Oh Saviour! It is I: and then let Evils do their worst; that one word, It is I: is sufficient to allay all storms, and to calm a thousand Tempests. Observe Lastly, With what Joy and Gladness the Disciples received and entertained Christ in this Hour of their Distress; They willingly received him into the Ship. Tho' the Company of Christ is always sweet and welcome to his Disciples and Friends, yet never is it so very agreeable and desirable to them as in the Hour of Trial and Temptation. Then they willingly receive him, and joyfully welcome and entertain him.  
22 ¶ The day following, when the people which stood on the other side of the sea, saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone: 23 (Howbeit there came other boats from Tiberias, nigh unto the place where they did eat bread, after that the Lord had given thanks) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26 Jesus answered them, and said, Verily verily I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.  
Our Blessed Saviour having wrought the foregoing Miracle; feeding five thousand with five Loaves, the People followed him in Troops from Place to Place. Christ who knew their Hearts tells them plainly what was their end: They followed him indeed, but not for any Spiritual Excellencies they saw in him, or Soul-Advantages they expected from him, but for Bread; only to have their Bellies fed with the Loaves, not their Souls satisfied with the Bread of Life. Oh how seldom is Christ sought for his own sake; vix Jesus quaritur propter Jesum. Aug. How natural is it for Men to seek Christ for Sinister Ends and By-Respects? but to seek him only for outward Advantages, is the basest of Byends, and that which the Soul of Christ exceedingly abhors. Labour not for the Meat that perisheth.] This Prohibition must not be understood absolutely, but comparatively; not as if Christ intended to take them off from their lawful Labours and the Business of their Calling; but his meaning is, labour not in the first and chief Place for worldly Things which are all perishing, but for Bread for your Souls to live eternally by; even for the Food of my heavenly Doctrine which will make them that feed upon it Immortal, and this the Son of Man stands ready to give unto you; for him hath God the Father sealed; that is, by a Special Commission and Authority hath impowered him to dispense all Spiritual Blessings to them that want and crave them. Learn hence, 1. That all the Things of this Life are perishing and fading. The best of outward Comforts and Enjoyments are Meat that perisheth. 2. That it is the greatest of Follies to labour intensely and inordinately for, and to set ourselves with all our might and strength to pursue and follow after perishing things. 3. That Jesus Christ, his Holy Doctrine, his heavenly Grace, is Food which neither perisheth nor diminisheth, how many soever partake of it; but makes all that partake thereof, to be Partakers of Eternal Life therewith. 4. That Jesus Christ is authorized, sealed and commissioned, by his Father to give eternal Life to such as industriously labour after him, and will not be satisfied without him: Him hath God the Father sealed: That is, Jesus Christ was sealed to the Office of a Mediator, by God the Father: Christ was sealed at his Baptism; sealed by his Doctrine; sealed by his Miracles; sealed by his Resurrection; sealed by his Unction or Supereminent and Unparallelled Sanctification. Lord! where will the Rejecters of Christ then appear at the great Day, who have despised the Authority of him, whom the Father commissioned to give eternal Life, to whom soever he pleaseth.  
28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.  
Here the Jews who were strict Observers of the Ceremonial Law of Moses, and rested thereupon for Salvation, inquire of our Saviour what they should do that they might please God. Christ directs them to the great Duty of believing on himself, to own and acknowledge him to be the True Messiah, and as such to rely upon him alone for Salvation; This is the work of God that ye believe, etc. Learn hence, That for a penitent, humbled Sinner to believe in the Lord Jesus Christ it is a work highly pleasing and acceptable unto God. Christ calls Faith the work of God, upon a threefold Account; it is the Work of his Efficiency and Operation; 'tis the work of his commanding; and 'tis the work of his Approbation and Acceptation; a work that God is highly pleased with, and greatly delighted in: This is the work of God.  
30 They said therefore unto him, What sign showest thou then, that we may see and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.  
Here the Jews tell our Saviour, that before they will believe in him, they must see some Sign from him to confirm his Doctrine, and prove him to be the Messiah: They acknowledge Christ had wrought a great Miracle in feeding five thousand Persons with five Barley Loaves; but Moses fed their Fathers in the Wilderness, who were no less than six hundred thousand Persons, with excellent Manna from Heaven, and this for forty Years together; from whence they would seem to conclude, that they had more reason to believe Moses than Christ, not considering that Moses was but an Instrument to obtain by Prayer the Manna at the Hands of God; but Christ was an Agent, and that by a creating Power inherent in himself he multiplied the five Loaves to the feeding of five thousand. Note here, 1. From the Jews requiring a Sign before they would believe, That he who publishes a new Doctrine to the World ought to confirm his Mission by some Miraculous Operation. 2. That God honoured Moses his Messenger, very much, and Christ his Minister much more, in that both of them wrought great and special Miracles for the Confirmation of their Mission. 3. That the Jews not believing Christ to be the true Messiah upon so many Attestations and after his Divine Mission was confirmed by such Miraculous Operations, rendered their Infidelity inexcusable, and their Obstinacy invincible.  
32 Then Jesus said unto them, Verily verily I say unto you, Moses gave you not that bread from heaven: but my father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.  
Upon the Jews mentioning Manna to our Blessed Saviour he takes occasion to make a Comparison betwixt himself the Bread of Life, and Manna the Bread of Moses, and that in three Particulars. 1. It was not Moses that gave the Israelites that Manna; it was God at the Prayer of Moses; but it was God that now offered them the Bread of Life, were they willing to accept it. 2. The Manna was not given from Heaven, that is, from the Celestial Heaven, but only from the Air and Clouds, which frequently in Scripture is called Heaven: But Christ the Bread of Life was given and sent by the Father from the highest Heaven, even the Heaven of Glory. 3. Manna was not true Spiritual Food, effectively and of itself, but bodily Food only; but Christ is Real and Spiritual Bread, which gives Life to lost and dead Men, which Manna did not, could not do. And whereas Manna was peculiar to Israel only, Christ gives Life to all sorts of Persons, Gentiles as well as Jews: The Bread of God giveth Life unto the World. Learn hence, That as Christ is the Truth and Substance of all the Types in the Old Testament, so particularly the Manna was an illustrious Type of Christ. In many things they agree, and in some they differ. They agree in their Original, Manna came down from Heaven, so did Christ: Manna was freely given, so is Jesus Christ the free Gift of God: Manna was not fit to be eaten as it lay in the Field, but must be ground in a Mill, or beaten in a Mortar, and baked in an Oven before it was fit for Food: Christ was ground by his Sufferings, bruised on the Cross, scorched in the fiery Oven of his Father's Wrath, that he might become a fit Saviour for us. Again, as the Manna was gathered by the Israelites daily, and equally; it was reigned down about their Tents, and every Man had his Omer. Thus is Christ in the Ministry of the Word daily offered to a lost World, and all that believe in him shall share alike in the Benefits of Justification, Sanctification and Glorification from him: But now the Manna and Christ differ in this; and the Truth excels the Type thus. There is a quickening, inlivening Virtue, a Life-giving, and a Life-upholding Power in Christ the Bread of Life, which was never found in Manna the Bread of Israel: And whereas Manna only fed the Body, the Body of an Israelite, and this only for a little time in the Wilderness; Christ nourishes the Soul; the Souls of all Believers, be they Jew or Gentile, Bond or Free, and this not for time, but for Eternity; the Bread of God is he which cometh down from Heaven, and giveth Life unto the World.  
34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life: he that cometh to me, shall never hunger, and he that believeth on me, shall never thirst. 36 But I said unto you, that ye also have seen me, and believe not.  
Observe here, 1. How the carnal Jews hearing the Bread which Christ had commended so highly, and conceiving of it carnally, desire they may partake of it constantly; Lord, evermore give us of this Bread. The Commendation of Spiritual Things may move the Affections, and quicken the Desires of Natural Persons; but if their Desires be not Spiritual and Serious, Diligent and Laborious, Constant and Abiding, they are no Evidence of the Truth of Grace. Obs. 2. Christ discovers another excellent Effect of this Bread of Life, which he had been recommending; that such as feed of it shall never hunger more; that is inordinately; after the perishing Satisfactions of this World; but shall find an All-sufficient Fullness in him, and complete Refreshment from him, for the preserving and perpetuating of their Spiritual Life; He that cometh unto me shall never hunger, etc. Obs. 3. How justly Christ upbraids the Jews for their obstinate Infidelity; Ye have seen me, says our Saviour, yet ye believe not. Ye have seen me in the Flesh, you have heard my Doctrine; you have seen my Miracles, I have done amongst you those Works which never any Man did, to convince you that I am the Messiah; yet you will not own me to be such, nor believe on me: Oh the Strength of Infidelity and Unbelief! The Devil has as great an Advantage upon Men by making them strong in Unbelief, as God hath by making his People strong in Faith.  
37 All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out.  
Our Blessed Saviour having lamented the obstinate Infidelity of the Jews in the foregoing Verse, who though they had seen him, would not believe on him, he doth in this Verse comfort himself with the assured Expectation, that there would be a number which should certainly and infallibly come unto him; All that the Father hath given me shall come unto me, etc. Here observe, 1. An Account of the Persons that shall come to Christ: All that the Father hath given him. There is a double Gift of us to Christ. 1. In God's Eternal Purpose and Counsel. 2. In our Effectual Vocation and Calling: When our Hearts are by the Holy Spirit of God, persuaded and enabled to accept of Christ as he is freely tendered to us in the Gospel. Obs. 2. The gracious Entertainment which Christ gives to those that come unto him: He will in no wise cast them out; where the Positive is included in the Negative; I will not cast them out; that is, I will kindly receive and graciously entertain them. Learn hence, 1. That both God the Father and Christ his Son are unfeignedly willing, and cordially desirous of, the Salvation of lost Sinners. That federal Transaction which was betwixt the Father and the Son from everlasting about the Salvation of lost Sinners, evidently declares this. Learn, 2. That the merciful and compassionate Jesus will in no wise cast out or reject, but kindly entertain and receive every penitent Sinner that doth believingly apply unto him for Pardon of Sin and Eternal Life; I will in no wise cast out; that is, I will not cast them out of my Pity and Compassion; out of my Love and Affection; out of my Prayer and Intercession, out of my Care and Protection: I will not cast them out of my Covenant; I will never cast them out of my Kingdom; for my Nature inclines me, my Promise binds me, and my Office as Mediator engages me to the contrary.  
38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing; but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seethe the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.  
In these Words our Saviour gives us the Confirmation of the foregoing Promise, That he will in no wise cast out those that come unto him, by assuring us that it was the great End for which he came into the World. His Father sent him to do his Will, and not his own; that is, not to do his own Will without his Father's, but to do his own Will and his Father's. For Christ as God had a . Will with his Father's, and as Man, a Will subordinate to the Will of his Father. Now it was the Will both of Father and Son, that such as Believe in him should be preserved from perishing, and be raised up by Christ at the last Day. Hence Learn, 1. That the Lord Jesus Christ stands not only inclined by his own Mercy and Goodness to Save Repenting and Believing Sinners; but doth also stand obliged thereunto by virtue of a Trust committed to him from the Father. Therefore Christ mentions the Will of him that sent him, as a Reason of his Fidelity in this matter. Learn, 2. That the Father's Will, and good pleasure is the original Source, the Fountain and first Spring; from whence the Salvation of Believers doth proceed and flow. It is the Father's Will that sent me, that every one that seethe the Son, and Believeth on him may have Everlasting Life. Learn, 3. That such as are given to Christ by the Father, and put as his Trust into his Keeping, he looks upon them as his Charge; and stands engaged for the Preservation of them. This is my Father's Will, that of all which he hath given me I should lose nothing. Yet has the Father so committed the Care of Believers to his Son, as that he keeps them still in his own hand. John 10.28, 29. My Father which gave them to me is greater than all, and no man is able to pluck them out of my Father's Hand. Learn, 4. From those words, I will Raise him up at the last Day; That the Lord Jesus Christ is Truly, Essentially and Really God. That person who can by his own Almighty Power raise the Dead, must certainly be God: but this Christ had. He raised others from the Dead, and his own Dead Body from the Grave also, by his own Power. And therefore Christ says, I am the Resurrection, and the Life; and I will raise him up at the last day. Doubtless he that spoke these words, and made those promises, knew his own Power to perform them; and that Power must be Omnipotent, and that Act of Omnipotence, doth prove him to be God. 'Tis true, the Disciples raised the Dead, who yet were no Gods; but with this difference, they raised the Dead by Christ's Power; but Christ raised others and himself also by his own Power.  
41 The Jews than murmured at him, because he said, I am the bread which came down from heaven. 42 And they said, Is not this Jesus the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43 Jesus therefore answered and said unto them, Murmur not among yourselves.  
Although Christ had in the foregoing Verses, plainly Asserted himself to be the True Bread that came down from Heaven, for the Benefit of the World; yet the Jews understanding his words carnally, are offended with him, and Murmur at him; for pretending to come down from Heaven, when they know him to be the Son of Joseph and Mary. They understood nothing of his Divine Nature, nor of his Miraculous Conception by the overshadowing of the Holy Ghost; and therefore were highly offended at him. Thence Learn, That Ignorance of Christ's Divine Nature was the Ground and Occasion of that Contempt which was cast upon his person. Observe farther, The proof which Christ gave of his Divine Nature, in his knowing the Hearts and Thoughts of these murmuring Jews. Jesus said, Murmur not among yourselves. Christ knows and observes the most secret murmur and repine that are found in the Breasts of the Children of Men; and this his Knowledge, is an Evidence and Proof of his Divinity, that he is truly and really God.  
44 No man can come to me, except the Father which hath sent me, draw him: and I will raise him up at the last day.  
In which words we have something necessarily implied, and something positively expressed. The misery of Man in his Natural and Unsanctified State is here implied; he is far distant from Christ, and unable of himself to to come unto him. By Nature we are Strangers, yea Enemies unto God. Enemies to the Holiness of his Nature, and to the Righteousness of his Laws: And as the State of Unregeneracy is a State of Enmity; so consequently must it be a State of Impotency; without me, (therefore says Christ) ye can do nothing, John 15.5. That is, without interest in me, and influences of Grace derived from me. Again, the Truths we have expressed are these. 1. That all those who come unto Christ are drawn unto him. 2. That the drawing of sinful Souls unto Jesus Christ, is the special and peculiar Work of God: This drawing is a powerful Act, but not a Compulsory Act. God doth not draw any against their wills to Christ; but he inclines the Will of Sinners to come unto him. He draws by effectual persuasion, and not by violent Compulsion. 3. That all those who are drawn to Christ here, shall be raised up Gloriously by him hereafter. I will raise him up at the last day. Such as are brought to Christ by the Father, Christ will never abandon them, till he has raised them up at the last day, and presented them Blameless and Complete before his Father; where they shall ever be with the Lord.  
45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47 Verily verily I say unto you, He that believeth on me hath everlasting life.  
In these words our Blessed Saviour Confirms his former Assertion, concerning his Father's drawing from the Prophecies of the Old Testament; which speaking of the days of Messiah, foretold that persons should be Taught of God to Embrace the Messiah; whence Christ inferreth, that every one who is thus Taught will come unto him, and Believe in him. Learn hence. 1. That the Teachings of God are Absolutely necessary to every Man that cometh unto Christ in the way of Faith. 2. That such shall not miscarry in the way of Faith, who are under the special Teaching and Instructions of God; They shall be all taught of God, and he Teacheth to profit, and that not only Authoritatively, but efficaciously and effectually. Those whom God undertakes to Teach, Receive from him both an Ear to hear, and an Heart to understand. They shall be all Taught of God, and they that are taught, have heard and learned of the Father.  
48 I am that bread of life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the living bread, which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the world.  
In these Verses, our Blessed Saviour Resumes his former Doctrine, Namely, That he is the Object of Saving Faith, and the Bread of Life which he compares with the Manna, the Bread of Israel. Your Fathers did eat Manna in the Wilderness, which Manna was an Illustrious Type of Christ. Thus, both came down from Heaven; both were freely given of God, without any merit or desert of Man; both in a miraculous manner, both at first unknown what they were, and whence they came. Both equally belonging to all, both sufficient for all, Poor and Rich. The Manna white in colour, so clear our Lord's Innocence. Pleasant like Honey, so sweet are his Benefits; Beaten and Broken before eaten. Christ on his Cross bleeding and dying; given only in the Wilderness, and ceasing as soon as they came into the Land of Promise; as Sacraments shall Vanish, when we enjoy the Substance in Heaven. But tho' Manna was thus excellent, yet the eaters of it were dead; but such as feed upon Christ, the Bread of Life, shall live Eternally in Bliss and Glory. I am the living Bread which came down from Heaven, if any man eat of this Bread he shall live for ever. Here we Learn, 1. What a miserable Creature Man naturally is, in a pining and starved Condition, under the want of Soul-food. 2. That Jesus Christ is the food of Souls, which quickens them that are Dead, and is unto the needy Soul all that it can need; such Spiritual food, as will prove a Remedy and Preservative against Death, both Spiritual and Eternal. I am the living Bread.  
52 The Jews therefore strove amongst themselves, saying, How can this man give us his flesh to eat? 53 Then Jesus said unto them, Verily verily I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so, he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread, shall live for ever. 59 These things said he in the synagogue, as he taught in Capernaum.  
Observe here, How the Jews understanding Christ after a Carnal manner, were offended at what he said; for they thought it was Inhuman to eat Man's Flesh, and could not understand how the Body of Christ could in such a Sense be Food to all the World. Hence Note, That Carnal Persons put a Carnal Sense upon Christ's Spiritual Words, and so occasion their own stumbling. But yet notwithstanding the Jews stumbled at our Saviour's Expression, he doth not alter his words; but presseth more and more the Necessity of feeding upon him by Faith, in order to Eternal Life. Except ye eat the flesh of the Son of Man, and drink his Blood, ye have no Life in you. Learn from hence, 1. That the Lord Jesus Christ is the True Spiritual Food of all Believers. 2. That those, and only those who do by Faith feed upon him shall obtain a Life of Grace and Glory from him; if we do not by Faith feed upon him, we can have no Evidence for a Life of Grace nor Title to a Life of Glory. This place some Papists produce to Countenance their Doctrine of Transubstantiation, and a Bodily eating and drinking of Christ's Flesh and Blood in the Sacrament. But it is evident, that Christ Treats not of the Sacrament in this Chapter, for the Sacrament was not now Instituted; and therefore it is not a Sacramental, but a Spiritual feeding upon Christ by Faith that is here meant. For this eating gives Life to the Eater; all that eat are saved, and all that do not eat are damned; but this is not true of a Sacramental eating; besides this eating that Christ speaks of, he makes absolutely necessary to Salvation; but some are saved that never fed upon Christ in the Sacrament, as John the Baptist, and the Thief on the Cross. Lastly, if it be understood of a Sacramental Eating and Drinking, woe be to the Church of Rome, for denying the Cup to the Laity; because Drinking of Christ's Blood, is made here as necessary as eating of his Flesh, in order to Eternal Life. Except ye Eat the Flesh of the Son of Man, and Drink his Blood ye have no Life in you. Observe farther, The close and intimate Union which is betwixt Christ himself, and those that feed upon him. He that eateth me Dwelleth in me and I in him. As Meat is turned into the Eater's Substance, so Believers and Christ become one, and by feeding on him, that is, by believing in him, there followeth a mutual Inhabitation. Christ dwelling in them and they in him; this is true of a Spiritual feeding upon Christ, but not of a Sacramental Eating. Nay Christ carries it higher still, and tells us, That as there is a Real Union between the Father and him, and as the Father Lives who sent him, ●aving an Eternal Fountain of Life in himself, and the Son Lives by the Father, having the same Life communicated to him with his Essence from the Father; in like manner (says Christ) he that eateth me, the same shall Live by me. All which is certainly true of our Spiritual Feeding upon Christ by Faith; but cannot be applied to a Corporal feeding upon him in the Sacrament, as the Papists would have it.  
60 Many therefore of his disciples, when they had heard this, said, This is an hard saying, who can hear it? 61 When Jesus knew in himself, that his disciples murmured at it, he said unto them, Doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before?  
The foregoing Doctrine of our Saviour concerning eating his Flesh, and drinking his Blood sounded so very harshly, that not only the common multitude, but some of them that had been his Disciples, that is, who had given up their names to follow him, could not tell how to bear them. Our Saviour Reproves their unjust stumbling at what he had said. That he was the Bread which came down from Heaven; and tells them that his Ascension into Heaven should prove the Truth of his descent from Heaven. Hence we learn, That Christ's arising from the Grave, and Ascending into Heaven by his own Power, is an Evident proof of his Godhead, and that he really came down from Heaven, in respect of his Divine Nature, which condescended to be clothed with our Flesh. What and if ye shall see the Son of Man Ascend up where he was before?  
63 It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.  
To convince the Jews, that our Saviour did not mean a carnal fleshly eating of his Body, he tells them that such an eating would profit them nothing; but it is a Spiritual eating of him by Faith, that bringeth that Quickening Life of which he had spoken. It is the Spirit, or Divine Nature that Quickeneth; the flesh or human Nature alone separated from his Godhead, profiteth nothing, and can give no Life. Learn hence, That it is the Godhead of Christ united to the Humane Nature, which adds all Virtue, Efficacy and Merit, to the Obedience and sufferings of the Humane Nature. It is the Spirit or Divine Nature of Christ that Quickeneth, the flesh or Humane Nature alone profiteth nothing; and therefore the carnal eating of my flesh would do no good.  
64 But there are some of you that believe not. For Jesus knew from the beginning, who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 ¶ From that time many of his disciples went back, and walked no more with him.  
Our Blessed Saviour having thus cleared his Doctrine, that he was the Bread of Life which came down from Heaven, and that he is not to be Carnally, but Spiritually fed upon: He plainly tells the Jews, That the true cause of their stumbling at his Doctrine, was their Ignorance and Unbelief; there are some of you that believe not: Upon which plain dealing of our Blessed Saviour's, many unsound Professors did wholly forsake him, and accompanied no longer with him. Learn hence, That multitudes who have long professed Christ, and his Holy Religion, may draw back and fall from their Profession, and finally revolt from him. 2. That it is an Evil heart of unbelief, which causes Men to departed from Christ, and to make Shipwreck of their Profession.  
67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered, him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we 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 spoke 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 'tis as irrational, as it is sinful to departed 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 departed from Jesus, whom they believed to be the True Messiah, 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 Traitor 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 judgement of others sincerity according to what we hope and believe, tho' we happen to be mistaken, and our judgement 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. 'Tis far better to Err on the Charitable, than on the Censorious hand; 'tis less offensive to Christ, and less Injurious to ourselves.   

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 dwelled 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 sweetened; 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 testify, that present Mercies had not made them forget former Trials 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, show thyself 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 publicly 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 Messiah 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 confessed 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 always ready. 7 The world cannot hate you; but me it hateth, because I testify 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 abode still in Galilee.  
Here we have Christ's Answer and Refusal returned to his brethren's desire; he tells them, they might go up to the Feast at Jerusalem when they pleased, and as publicly; but it was not fit for him to Appear so publicly, because the Doctrine which he Taught was so odious to the Pharisees, and the prevailing Power at Jerusalem; he therefore Resolves to go up privately, that he might not stir up the Jealousy of the Sanhedrim: but for them they were out of danger of the World's hatred; for being the Children of it, the World would love its own; but him it hated; because he reproved its Sins. Where we may Remark, That tho' our Lord Jesus Christ was most freely willing and ready to lay down his Life for Sinners, when the Time was come, that God the Father called for it; yet he would not expose his Life to hazard and danger unseasonably. Teaching us by his Example, as not to decline Sufferings when God calls us to them; so not to Tempt God by running into them, when we may inoffensively avoid them. Your time is always ready, mine is not yet come.  
10 ¶ But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 13 Howbeit, no man spoke openly of him, for fear of the Jews.  
Observe here, 1. How our Blessed Saviour who came to fulfil the Law, goes up to Jerusalem at the Jewish Feasts, according to the Command of God. Exod. 23. Three times a Year shall all the males appear before me. Christ being made under the Law, showeth a punctual Obedience to the Law, and fulfilled it in his own person. Observe, 2. The different Opinion which the Jews at Jerusalem do express, concerning our Saviour; some allowing him the Charitable Character of being a good Man: others traducing him as being a deceiver of the People. Our dear Lord we see when here on Earth passed through Evil Report and Good Report. Is it any wonder to find the Friends of Christ branded with Infamy and Reproach; when Christ himself passes under the Infamous Character of a Deceiver of the People? Some allowed him to be a good Man, but others said, Nay; he deceiveth the People.  
14 ¶ Now about the midst of the feast, Jesus went up into the temple, and taught. 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doctrine, whether it be of God or whether I speak of myself. 18 He that speaketh of himself, seeketh his own glory: but he that seekerh his glory that sent him, the same is true, and no unrighteousness is in him.  
Observe here, 1. Tho' Christ went up to Jerusalem privately, lest he should stir up the Jealousy of the Pharisees against himself unseasonably; yet he went into the Temple and Taught publicly; his Example teaches us thus much. That altho' the Servants of Christ may for a time, and in some cases withdraw themselves from apprehended danger; yet when God calls them to appear openly they must do it courageously, without shrinking; though the danger be still impending. Jesus went up to Jerusalem, entered the Temple and Taught. Observe, 2. So Admirable was our Holy Lord's Doctrine, that the Jews marvelled how he should come to the Knowledge of such Divine Mysteries, considering the meanness of his Education. They were struck with Admiration, but they wanted Faith: whereas the least degree of Saving Faith is beyond all Admiration without it. Observe, 3. Our Lord vindicates his Doctrine; telling the Jews that the Doctrine he delivered was not his own. That is, not of his own inventing and devising; it was no contrivance of his, nor was it Taught him by Men; but received immediately from the Father, whose Ambassador and great Prophet he was. Again, when Christ says, My Doctrine is not mine; that is, not only mine, but my Father's and mine. For as he was God equal with the Father, so he Naturally knew all his Counsels; and as Man had Knowledge thereof by communication from his Godhead. Learn hence, That the Doctrine of the Gospel is a Doctrine wholly from God; he contrived it, and sent his own Son into the World to Publish and Reveal it. Christ was sent and his Doctrine was not his own, but his that sent him. Observe, 4. A double Rule given by our Saviour, whereby the Jews might know whether the Doctrine he preached were the Doctrine of God. First, if a Man walks uprightly, and doth the Will of God in the best manner according to his Knowledge; If any Man will do his Will, he shall know of my Doctrine whether it be of God. There is no such way to find out Truth, as by doing the Will of God. The second Rule by which they might know that his Doctrine was from God, was this, because he sought his Father's Glory, and not his own in the Delivery of it. He that seeketh his Glory that sent him, the same is True. Hence Learn, That the Nature and Scope of that Doctrine which Christ delivered, Eminently tending not to promote his own private Glory, but the glorifying of his Father, is an undoubted proof and Evidence, that his Doctrine was of God.  
19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? 20 The people answered and said, thou hast a devil: who goeth about to kill thee? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 Moses therefore gave unto you circumcision, (Not because it is of Moses, but of the fathers) and ye on the sabbath-day circumcise a man. 23 If a man on the sabbath-day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath-day?  
Observe here, 1. That our Lord having vindicated his Doctrine in the former Verses, comes now to vindicate his practice in healing the Impotent Man on the Sabbath-day, for which the Jews sought his Life, as a violation of the fourth Commandment given by Moses. Our Saviour tells them, That notwithstanding their pretended Zeal for the Law of Moses; they more notoriously broke the sixth Commandment, by going about to kill him, an Innocent person, than he had broke the fourth Commandment, by making a Man whole on the Sabbath-day. Hence Learn, That it is damnable Hypocrisy, when Men pretend great Zeal against the Sins of others, and do allow and tolerate worse in themselves. This is, for their practice, to give their profession the Lie; the Jews condemn our Saviour for a supposed Breach of the fourth Commandment; whilst they are guilty themselves of a real Breach of the sixth Commandment. Observe, 2. The Ignominy, and Reproach which the Jews fix upon our Blessed Saviour, in the height of their Rage and fury against him. Thou hast a Devil; the King of Saints in Heaven, as well as the whole Host of Saints on Earth, hath been frequently smitten and deeply wounded with reproach. Christ was reproached for our sake, and when we are reproached for his sake, he takes our reproach as his own. Moses his reproach was the reproach of Christ. Heb. 11.26. And he esteemed it a Treasure, which did more enrich him with its worth, than press him with its weight. Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt. Observe, 3. The wonderful meekness of Christ, in passing over this Reproach and Calumny, without one word of Reply. Gild is commonly clamorous and impatient, but Innocence is silent and regardless of misreports. Our Saviour is not at the pains of a word to vindicate himself from their impotent censure; but goes on with his Discourse, and justifies his own Action, in healing a Man on the Sabbath-day from the Jews own practice, in circumcising their Children on that day, if it happened to be the Eighth day. And the Argument runs thus. If Circumcision may be Administered to a Child on the Sabbath-day, which is a servile kind of Work, and Bodily Exercise, without blame or censure; why must I fall under Censure, for healing a Man on the Sabbath-day, thoroughly and perfectly, only by a word speaking? Hence Learn, That the Law of doing good, and Relieving the miserable at all Times, is a more ancient and excellent Law, than either that of the Sabbath Rest, or of Circumcision upon the Eighth day. A Ritual Law must and aught to give place to the L●w of Nature, which is written in every Man's heart. As if our Lord had said; If you may wound a Man by Circumcision on the Sabbath-day, may not I heal One? if you may heal on that Day one Member of the circumcised, may not I make a Man whole every whit? if you be at pains to cure such a one with your hand, may not I without pains cure a Man with the word of my Mouth?  
24 Judge not according to the appearance, but judge righteous judgement.  
From the foregoing Argument, Christ draws an Inference or Conclusion, that there is no making a judgement according to the first Appearance of Things; and that Suddenness or Rashness, Prejudice or Partiality in judging, overthrows Righteous Judgement. This is the general Application of what Christ had said before; and the particular Application of it as to himself, comes to this; Judge not according to Appearance, but judge Righteous Judgement: As if Christ had said, Lay aside your prejudices against my Person, and compare these cases attentively, and impartially with one another; and then see whether you can justly condemn me as a Sabbath Breaker and acquit yourselves. Such was the perfect Innocency of our Saviour's Actions, that he could and did submit them to the Reason and Judgement of his very Enemies.  
25 Then said some of them of Jerusalem, is not this he whom they seek to kill? 26 But lo, he speaketh boldly, and they say nothing unto him: do the rulers know indeed that this is the very Christ? 27 Howbeit we know this man whence he is: but when Christ cometh no man knoweth whence he is. 28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. 29 But I know him, for I am from him, and he hath sent me. 30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come. 31 And many of the people believed on him, and said, when Christ cometh will he do more miracles than these which this man hath done?  
Our Blessed Saviour having vindicated both his Doctrine and Practice, and appeared publicly in the Temple, and speaking boldly there, the People of Jerusalem knowing the hatred and enmity of the Chief Priests and Rulers against him, do wonder that they did not apprehend him. Learn, Almighty God doth and can preserve his own, in the faithful discharge of their Duty, in such an admirable manner, that even their Enemies themselves may wonder at it, and be Astonished with it. Observe, 2ly, The Argument which the Jews urged against our Saviour's being Christ, and the promised Messiah. Namely, That they knew whence he was, whereas when the Messiah cometh, no man will know whence he is; now herein they Assert a manifest untruth; for tho' Christ in respect of his Godhead was prefigured by Melchisedeck, who was without Father or Mother, without descent; (that is, without any that the Scripture mentions) yet in respect of his humane Nature, the Jews might know whence he was; for the Scripture plainly pointed out the Tribe, the Family, the Lineage, and the place of his Birth. Observe, 3. That Christ being grieved at this impudent Cavil, doth reply unto it with much boldness and Zeal; he cried, saying, ye both know me, and know whence I am; but the Father that sent me ye know not. That is, you know me as Man, where I was Born, and of what Family I am, but you know not my Divine Nature, nor the Father from whom I am by Eternal Generation, and who hath sent me into the World. Observe, 4. What causeless Rage appeared in these Men against Christ, for declaring the Truth unto them; they would have taken him by Violence, had not the Power and Providence of God restrained them for the present, because his time to Suffer was not yet come. Hence Learn, That Violence and Persecution against the Faithful Dispenser's of the Truths of God, have been the Lot and Portion of such in all Ages and Generations. Christ experienced it; let his Ministers expect it. Observe, 5. That altho' the Rulers at Jerusalem were Angry and enraged, yet the meaner and inferior sort of People Believed on him, being convinced by the wonderful Miracles which he had wrought amongst them, that he was the True and promised Messiah. For say they, when ever the Messiah come, he cannot do greater and more Evident Miracles than this Man hath hath done. Learn hence, That altho' the Grace of God be not insured to, or entailed upon any sort of People; yet ordinarily it is the meaner sort of People with whom it prevails most. Many of the common People at Jerusalem were Believing, when the Rulers there were Persecuting: Men that live in Pleasure and at Ease, see no need of dependence upon God; have little inclination or desire to farther the Gospel, and to encourage either the Dispenser's or Professors of it; nay it is well if they do not turn Persecutors.  
¶ 32 The Pharisees heard that the people murmured such things concerning him: and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 34 Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35 Then said the Jews among themselves; Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?  
Observe here, 1. How enraged the Pharisees were, when they heard that so many of the Common People were brought to Believe in Christ, and to cleave unto Christ; insomuch that they sent public Officers, Armed with Authority to Apprehend our Blessed Saviour. The Pharisees and Chief Priests sent Officers to Take him. Learn thence, That nothing more enrages the Enemies of Religion, and draws on Trouble on the Preachers and Professors of it, than the success which the Gospel at any time meets with. Observe, 2. Our Saviour tells them, that as they desired to be Rid of him; so ere long they should have their desire,; he would leave them, and go to his Father, and in his Absence they would wish for his Bodily presence again, but should not have it. Learn, The Despisers of Christ have little cause to be weary of him, and to seek to put him away by Violence and Persecution; for their obstinate contempt of him will cause him to departed from them, and finally to forsake them. Observe, 3. How the Jews not understanding our Saviour's words aright, Reasoned among themselves, whither by Leaving of them, he meant to go into some Pagan Country, and Teach the Gentiles the Mysteries of the Jewish Religion; which above all things they could not endure to hear. Learn hence, That it is the Ordinary Sin of a People, privileged with the means of Grace, not to be sensible of any hazard or danger of Christ's Leaving and forsaking them: Till at last he forsakes them finally, and casts them off to their inevitable and unutterable Condemnation. Thus did our Lord deal with the Jews here. I go my way, and whither I go ye cannot come.  
37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.  
The feast of Tabernacles, (which is the feast here meant) lasted Eight days; the first and last of which were to be kept Holy, with Religious Assemblies and Sacrifices; and it was a Custom among the Jews, upon that Solemn day, to offer up a Pot of Water unto God, which they drew out of the Fountain of Siloam; with Reference to this Custom, Christ here cries with a loud Voice, inviting the People to fetch and draw from him, as from a Living fountain, all the Sanctifying Gifts and Saving Graces of the Holy Spirit. Learn hence, That Jesus Christ is the Original and Fountain of all Saving Grace, whom if we Thirst after, Repair to, and by Faith depend upon as Mediator; we shall certainly Receive what influences of Grace so ever we want and stand in need of.  
38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.  
Here again Christ Alludes to a Jewish Custom; the Jews were wont at Fountains to Build great Vessels of Stone, and in the midst or Belly of them to have Pipes, through which the Water passes. Now says Christ, Thus shall it be with every one that Believeth on me; he shall be abundantly filled with the Spirit of God, in all the Sanctifying and Saving Graces of it. Christ and his Holy Spirit are a Living Fountain, whose Waters never fail; they are not a Water-brook, but a Spring of Waters; we shall never miss of the Waters of Life, if we seek unto and wait upon Christ for them. For if we Believe on him: out of our Belly shall flow Rivers of Living Waters; sufficient for ourselves, and wherewith to refresh others.  
39 (But this spoke he of the Spirit, which they that believe on him, should receive: for the holy Ghost was not yet given, because that Jesus was not yet glorified).  
These words are the Evangelist, St. John's Commentary upon the foregoing promise; he tells us, That Christ spoke this of the Miraculous Gifts of the Spirit, which did Accompany the descent of the Holy Ghost, at the Feast of Pentecost. For the Holy Ghost was not yet given, that is, not so plentifully given; because that Jesus was not yet Glorified. Learn hence, That altho' the Spirit was in some measure given by God, from the Beginning to good Men; yet the more plentiful effusion of it was deferred, till the Ascension and Glorification of Jesus Christ.  
40 ¶ Many of the people therefore, when they heard this saying, said, Of a truth this is the prophet. 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43 So there was a division among the people because of him. 44 And some of them would have taken him; but no man laid hands on him.  
In these Verses an Account is given of the various effects which our Lord's foregoing Sermon had upon his Hearers hearts: Some were so affected with it, that they Believed him to be the great Prophet promised to Israel; Deut. 18.18. Others apprehended him to be the Christ: Others contradict both, supposing him to be Born not at Bethlehem, but in Galilee. And upon this Diversity of Opinions, there arose a Division amongst them: And some had a mind to have apprehended him, but by an overruling Providence they were restrained from the doing of it at present. Learn hence, That Diversity of Opinions in matters of Religion, even concerning Christ himself, have been even from the beginning. Some accounted him a Prophet, others the Messiah, some thought him neither; but a grand Impostor and Deceiver. Our dear Lord, when here on Earth, passed through evil Report and good Report; let his followers expect and prepare for the same. For Innocence itself cannot protect from Slander and false Accusation.  
45 ¶ Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spoke like this man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers, or of the Pharisees believed on him? 49 But this people who knoweth not the law are cursed.  
Observe here, 1. How God restrained the rage and malice of Christ's Enemies, till his hour was come; the Officers of the Chief Priests, who were sent forth with a Commission to apprehend him, return without him; but with this Honourable mention of him in their mouths, never Man spoke like this Man. Such is the Power of Christ's Doctrine, that even those that come unto it with prejudice, and with a persecuting purpose, may be surprised by it; and tho' not converted, yet bridled and restrained: the preaching of the Gospel doth sometimes restrain the violence of the Hand, when it works no change in or upon the Heart. Thus it was with these poor Officers. Observe, 2. That the Pharisees being more enraged at the Reason which the Officers gave for neglecting their Office, than for the neglect itself; upbraid them that they should suffer themselves to be so deceived, whereas none of the Grandees, or Learned Rabbis had owned him; only an accursed crew of Ignorant People followed him and doted on him. Here Note, That when Christ came into the World, the great ones of the World not only refused to Believe on him, but boasted of their unbelief, as an Argument of their Wisdom. Have any of the Rulers believed on him? Oh no, They were too Wise to Believe; Faith is left to Fools, and accounted Folly by those Wise Men. Nay farther, They count the Common People cursed, who did Believe on Christ. O prodigious stupidity! to account them accursed, who receive Jesus Christ the chiefest Blessing: Great Men have not always the Wisdom of a Man, but more seldom have they the Wisdom of a real Christian. Great in Honour and Wise in Understanding are a sweet couple, but seldom seen together.  
50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them) 51 Doth our law judge any man before it hear him, and know what he doth? 52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. 53 And every man went unto his own house.  
Here Observe, 1. How God stirs up Nicodemus, tho' he durst not openly own Christ, yet to plead for him, that he might not be condemned before heard; this was a common Rule of Justice, and nothing but what might have been said on behalf of the greatest Malefactor; he could not well have said less, but God so ordered it, that it was enough to divert the Storm from falling upon Christ at this time. One word shall be sufficient to blow over a Persecution, when God will have it so. Obs. 2. They answer Nicodemus with a Taunt, a Mock, and a Scorn; that no Prophet ever did rise out of Galilee, nor ever should. Therefore Christ arising out of Galilee, as they thought could be no Prophet. Observe Lastly, That though they were more and more enraged, yet they scatter without concluding any thing against Christ, for that time every one went to his own home. There is no Wisdom, nor Understanding, nor Counsel against the Lord.   

CHAP. VIII.  
1 JEsus went unto the mount of Olives: 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.  
The foregoing Chapter gave us an Account of a most excellent Sermon, which our Saviour Preached in the Temple, at the Feast of Tabernacles. Now the Feast being ended, Jesus did not tarry in the City all Night; but went out of it two Miles, as he frequently used to do to the Mount of Olives. And altho' it was so dangerous for him to be seen any more in Jerusalem; yet early the next Morning he returns again to the City, enters the Temple, and falls upon his work of preaching without fear, and with indefatigable diligence. Oh what a busy, useful Life was this of our Saviour's; he spent the Day in preaching, in the Temple, the Night in privacy and Prayer on the Mount of Olives; and the next Morning returns to his work of preaching again. Thus was he always holily and painfully employed; to glorify his Father, and to be useful and beneficial to Mankind, was his food by Day, and his rest by Night. Lord, How little do we resemble thee, if when thy Life was all Pains and Labour, ours all be Pastime, Pleasure, and Recreation.  
3 And the Scribes and Pharisees brought unto him a woman taken in adultery, and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground as though he heard them not. 7 So when they continued ask him, he lift up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest even unto the last: and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lift up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.  
Our Saviour early in the Morning entering upon the work of Preaching. Observe, 1. What a mixed Auditory he had, of Scribes and Pharisees, and Common People. All sorts of persons came to hear him, but not all with the same intentions; the Common People came to Learn, but the Scribes and Pharisees came to Cavil and Carp; the latter came to Tempt and ensnare him, the former to be Taught and Instructed by him; it is not our bare attendance upon Ordinances, but the purity of our Aim, and the sincerity of our Intentions, in waiting upon God in them; that is an Evidence of our Sincerity. Observe, 2. How the Hypocrisy of these Pharisees was gilded over with an appearance of Sanctity; as if they were great lovers of Chastity, and haters of Uncleanness; they bring to Christ a Woman taken in a Adultery, to be censured by him; one that had not known these Pharisees, would have concluded them very Holy and Honest, very Conscionable, and Conscientious Persons; but Christ that saw into their Bosoms, soon found that all this was done only to Tempt him. Thus a smooth Tongue, and a false Heart, often accompany one another; when we see too glittering appearances, we have reason to suspect the inside. Observe, 3. The punishment which the Pharisees seek to have inflicted on this Adulteress; it is Death, let her be stoned: Sometimes the punishment of Adultery was burning, sometimes stoning, always Death: Lord! How ought Christians to Blush? who have slight thoughts of the Sin of Adultery, which both Jews and Pagans held ever deadly. Observe, 4. Their ensnaring, Question, Moses commanded such to be stoned, but what sayest thou? The Pharisees desire no better Advantage against Christ, than a Contradiction to Moses their Received Lawgiver: It has been an old Stratagem, to set Moses and Christ at variance, but they are fast Friends; they are Subordinate one to another, not opposite one against another. Moses brings us to Christ, and Christ to Glory: Fain would these colloguing Adversaries draw Christ to contradict Moses; that they might take Advantage of that Contradiction to condemn Christ. Observe, 5. The Wisdom and Caution of our Lord's Answer; he doth not excuse her Crime; but bids her Accusers look at home, and examine their own Consciences, whether they were not Guilty of the like, or as great a Sin: He doth not say, Let her be stoned, this had been against the course of his Mercy; he doth not say, Let her not be stoned, this had been against the Law of Moses; but he so Answers, that both his Justice and his Mercy are entire; she dismissed, and they ashamed. It is a false Zeal that is Eagle-eyed abroad, and blind at home: Such as are most wicked themselves, are oftimes most ready, and skilful to spy out the faults and failings of others: We stand too near ourselves to discern our own miscarriages. The Eye that sees every thing, sees not itself. Observe, 6. Tho' Christ abhorred the Sin, yet he does not condemn the Sinner. Hath no Man condemned thee? Neither do I condemn thee, says Christ. This Christ said, not to excuse the Woman, or to connive at her offence, but to show that he declined the Office of a Civil Judge, which was to pass Sentence on Criminals. He therefore doth not say, No Man ought to condemn thee: but hath no Man condemned thee? Christ doth not execute the Office of a Magistrate, in judging her to Death; but of a Minister, in calling her to Repentance, and Reformation: How ought every one of us to keep within the bounds of our calling, when our Saviour himself will not entrench upon the Office and Functions of others. Observe Lastly, Our Saviour's cautionary Direction to this Adulteress, Go and sin no more. Where Note, Christ doth not say, Go and commit Adultery no more; but Go and sin no more. It is not a partial Repentance, or a turning away from this or that particular Sin, that will denominate us true Penitents, or entitle us to the pardoning Mercy of God; but a leaving off all Sin of what kind soever. Therefore, says Christ, Go and sin no more.  
12 ¶ Then spoke Jesus again unto them, saying, I am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 15 Ye judge after the flesh, I judge no man. 16 And yet if I judge, my judgement is true: for I am not alone, but I and the Father that sent me. 17 It is also written in your law, that the testimony of two men is true. 18 I am one that bear witness of myself, and the Father that sent me, beareth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20 These words spoke Jesus in the treasury as he taught in the temple: and no man laid hands on him, for his hour was not yet come.  
Our Blessed Saviour having baffled the design which the Pharisees had upon him: and shown a Spirit of Divine Wisdom, in delivering himself from that snare which they had laid for him: He returns to instruct the People in the Treasury. And here Note, 1. He instructs them in the nature of his Office, which was to enlighten all Men with the Knowledge of Divine Truth; so that they should not walk in Darkness, either of Sin or Error, but be led to Eternal Life. Learn hence, That the great End and Errand of Christ's coming into the World, it was to give Light unto poor Souls that sat in Darkness. Observe, 2. The Exception which the Pharisees made against our Saviour's Testimony of himself. Thou bearest Record of thyself, thy Record is not True. Indeed such is the Corrupt Nature of Man, which is prone to seek itself, and hunt after vain Glory, that it may render a person's Testimony of himself suspected; but Christ being true God that cannot Lie, and coming out of the Bosom of his Father, as his Ambassador; his Testimony of himself is above all Exception, and aught to be credited without farther proof. Observe, 3. How Christ challenges his Enemies the Pharisees, for judging carnally of him, and according to the meanness of his outward appearance; whereas he judged not Man. That is, First, No Man as they judged, according to outward show; or 2dly, I judge no Man, that is, at present, My proper work is not to Condemn any but to Teach all, and my present Office is that of a Prophet, not of a Judge. My coming now is to Instruct and Save the World, my next coming will be to Judge and Condemn it. Observe, 4. Christ declares that he is not alone in the Testimony given of himself; but that the Father did also Testify and bear Witness of him: and that according to their own Law, the Testimony of Two was always accounted and esteemed valid. Now says Christ, If so much weight be to be laid upon the Testimony of Two Men, how much more forcibly should the Testimony of the Father, and of him whom the Father hath sent satisfy you; that what I say of myself is True? Learn hence, That the Father and the Son, tho' one in Essence and Operation; yet are distinct persons. Secondly, That these distinct persons did bear joint witness concerning Christ. God the Father testified of him by a Voice from Heaven; and Christ as God, bare witness of himself as Man, and as Mediator. Surely out of the mouth of Two such Witnesses, the Truth of Christ's Divine Mission is sufficiently established.  
21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith▪ Wither I go, ye cannot come. 23 And he said unto them, Ye are from beneath, I am from above: ye are of this world, I am not of this world. 24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.  
Observe here, A dreadful Threatening denounced by Christ against the Obstinate and Unbelieving Jews, ye shall die in your sins; that is, in the Gild of your Sins, under the Power, and undergoing the punishment of your Sins: Lord! what a sad word is this, ye shall die in your Sins; Oh better it is a Thousand times to die in a Ditch; for they that die in their Sins, shall rise in their Sins, and stand before Christ in their Sins; such as lie down in Sin in the Grave, shall have Sin lie down with them in Hell to all Eternity. The Sins of Believers go to the Grave before them; Sin dieth while they Live. But the Sins of Unbelievers go to the Grave with them. While they live they are dead in Sin; and by Sin they fall into Death; from which there is no Recovery unto Life. Observe, Secondly, The grand Sin for which this great Punishment is threatened, 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 spoke 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 myself; but as my Father hath taught me, I speak these things.  
The Jews hearing our Saviour denouncing such a terrible Threatening 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 hastening 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 threatened. Learn hence, That the Sufferings of Christ were clear and convincing Demonstrations both who he was, and what he was; the darkening 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 itself 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 Mediator, 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 strengthening presence, in his comforting, in his quickening, in his sanctifying, sympathising and accepting presence.  
30 As he spoke 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 spoke these words many Believed on him. Not by their own natural Power and Ability; but by Christ's omnipotent and efficacious Grace; he that spoke to the Ear, caused his word to reach the Heart: Christ himself that planted and watered gave also the Increase. 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 privilege 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 Abraham's 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 spoke to them before, of eating his Flesh and drinking his Blood; they understood it grossly 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. Alleging, 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 tolerate 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 Devil's Slaves, to become Christ's Free Men.  
37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. 38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. 40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.  
The Jews boasting again that they were Abraham's Seed, and bearing themselves much upon it; our Saviour tells them he knew they were so, his natural Children according to the Flesh; but not his genuine Children according to the Spirit: This he proves, because they did not tread in Abraham's steps, and do his works; for if either the Temper of their Minds, or the Actions of their Lives were agreeable to Abraham, they would not seek as they did to destroy and kill him, only for bringing the Doctrine of Salvation to them; which he had heard and learned of the Father. Hence learn, 1. How prone we are to glory in our outward Privileges, and to re●y upon them. Whereas these are Arguments of God's goodness towards us, but no evidences of our goodness towards him. 2. That it is very dangerous and unsafe, to pride ourselves in, and depend upon any external privileges and prerogatives whatsoever. As our being Born within the pale of the visible Church, our descending from Pious Parents, and Holy Progenitors; for unless we be followers of their Faith, admirers of their Piety, and imitate their Example, we are none of their Children; but belong to another Father, as our Saviour tells the Jews in the next Verses.  
41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. 42 Jesus said unto them, If God were your Father ye would love me: for I proceeded forth, and came from God; neither came I of myself, but he sent me. 43 Why do ye not understand my speech? even because ye cannot hear my word. 44 Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.  
In the former Verses, the Jews made their Boast that they were the Children of Abraham, in these that they are the Children of God. We have one father even God. This our Saviour disproves, Telling them, that if God were their Father, they would love him, as proceeding from him by eternal Generation; and in his Office employed by him as Mediator. Also if God were their Father, they would understand him speaking from God; whereas now they were so transported with Malice, that they could not endure his Doctrine with patience, tho' it came from God. All which were undeniable proofs, that they were not the Children of God. Hence learn, That none can justly pretend any Interest in God as his Children; but they that love Christ, as being the Express Image of his Father's Person, and do hear and receive his Doctrine, as coming from God: This the Jews did not do, therefore says Christ, They are not the Children of God. Observe farther, Having told them whose Children they are not; our Saviour tells them plainly whose Children they were. Ye are of your father the Devil. This appears by their being Acted by him, by their Resembling and Imitating of him; their Inclinations, Dispositions and Actions, being all to fulfil the Lusts of the Devil. Now, as his Servants we are, whom we obey; so his Children we are whom we resemble. Learn hence, That Men's sinful Practices will prove them to be Satan's Children, let their Profession be what it will; if in the Temper of their Minds, and in the Actions of their Lives, there be a Conformity to Satan's Disposition, and a ready Compliance with his Temptations, they are certainly his Children; what pretences soever they make of being the Children of God. None could pretend higher to the Relation of God's Children than these Jews did; yet says Christ, Ye are the Children of the Devil, for his work● ye do.  
45 And because I tell you the truth, ye believe me not. 46 Which of you convinceth me of sin? And if I say the truth, Why do ye not believe me? 47 He that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God. 48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? 49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seeketh and judgeth.  
Here Observe, 1. The free Reproof which Christ gave the Jews, for their obstinate Unbelief. Because I tell you the Truth, ye Believe me not. 2. The Challenge which he gives the worst of his Adversaries. Which of you convinceth me of Sin? So perfectly pure, Innocent and Spotless, was the Doctrine and Life of Christ: That altho' his Enemies loaded him with Slander and false Accusation, yet none of them could justly convince him of; much less condemn him for the least known Sin. Observe, 3. The Jews being enraged at this free Reproof, fell a railing at his Person; charging him with being a Samaritan, possessed with an Evil Spirit. Our Saviour meekly replies, That he did not deal with the Devil; but was honouring his Father in what he did, and said; And therefore his Father would take care of his honour, and judge between him and them. Here Note, That tho' Christ used some sharpness in Reproving the Jews, and Representing them to themselves; yet he answers with wonderful mildness and meekness, when he discovers his Resentments of his own Reproaches: How cool was Christ in his own Cause, but hot enough in Gods.  
51 Verily verily I say unto you, If a man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me, of whom ye say, that he is your God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.  
Observe here, 1. The blessed Fruit and effect of observing our Saviour's Doctrine; He that keeps my saying shall never see Death: that is, Shall be secured from Eternal Misery, and enjoy Eternal 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 Privilege 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 say. 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 shows that he did not make this promise of delivering his followers from Death vaingloriously; 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 entirely sought his Father's Glory; so the Father conferred all Honour and Glory upon Christ as Mediator; thereby testifying, how infinitely pleased he was with the Redemption of Mankind performed by him. If I honour myself my honour is nothing, it is my Father that honoureth me.  
56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.  
That is, Abraham having Received a Promise, that the Messiah should come of his Seed, he exceedingly Rejoiced 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 leaped 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 Rejoicing 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 hide 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 foreknowledge or Decree; but this may be said of any other person, as well as Christ, that he was in the foreknowledge 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  to the Day of Judgement 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 Highway, 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 magnify 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 cause of Blindness; but that neither the one nor the other was the cause in that Man's case; but that the Power and Mercy of God might be seen in Restoring this Man to his Sight, therefore was he Born Blind. Whence Note, 1. That tho' Sin be always the deserving, yet is it not always the procuring cause of Affliction. 2. That we seldom think of, or hit upon, any other cause of Affliction, but only Sin; tho' the design of God looks beyond the Sin of Man in Afflictions; yet Man seldom looks beyond that, or thinks of any other design of God in Afflicting, but only punishing for Sin.  
4 I must work the works of him that sent me, while it is day: the night cometh when no man can work. 5 As long as I am in the world, I am the light of the world.  
Here our Saviour tells his Disciples, that he was sent by God into the World, and had a great work assigned him by God, during his abode in it: Namely, To Instruct, Reform and Save Mankind; and what our Saviour says of himself, is Applicable to every one of us, in a lower Sense we are sent into the World to work out our own Salvation in the first place, and then to promote the Salvation of others as much as in us lies. Note, 1. That every one has a work to do in the World, a great work assigned him by God that sent him into it. 2. That the Time allotted for the finishing and dispatching of this great work, it is a limited Time, it is a short Time; our working Season is a short Season; While it is Day. 3. That after the working Season is past and expired, there will succeed a Night of Darkness, in which there must be a cessation from work. The Night cometh.  
6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 7 And said unto him, Go wash in the pool of Siloam (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.  
Two things concurred towards the Cure of this Blind Man. Namely, An act of Divine Power on Christ's part, and an act of Faith and Obedience on the Man's part. 1. An act of Divine Power on Christ's part, he Tempers Clay and Spittle together, and Anoints the Man's Eyes therewith, and behold he sees. What an improbable remedy and means was this, to Humane Reason! Much fit to put out a seeing Man's Eyes than to cure a Blind Man's: Had Christ pulled out his Box, and Applied some Medicinal Ointment to his Eyes; then the praise had been ascribed to his Skill, not to his Power: But now it plainly appeared, that all the virtue was in Christ, not in the means. Lord! What great things canst thou do by weak and unlikely means; yea by opposite and contrary means. But it is the praise of Omnipotency to work by Improbabilities. From the Contemptibleness of the means or Instrument, always redounds the greater honour to the Agent. Observe, 2. An act of Faith and Obedience on the Man's part. He went his way, and washed his Eyes in the Pool of Siloam and returned seeing. Where Note, 1. How Christ delights to exercise and try the Faith of his People, by their subjection and Obedience to difficult commands. 2. That true Faith joined with sincere Obedience, never faileth the expectation of them that exercise it; especially in obeying the most hard and difficult commands. Therefore the Evangelist addeth, that the Blind Man after washing Returned seeing.  
8 ¶ The neighbours therefore, and they which before had seen him, that he was blind, said, Is not this he that sat and begged? 9 Some said, This is he: others said, He is like him: but he said, I am he. 10 Therefore said they unto them, How were thine eyes opened? 11 He answered and said, A man that is called Jesus, made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. 12 Then said they unto him, Where is he? He said, I know not.  
The Blind Man thus miraculously cured, returns with much Joy to his Neighbours and Acquaintance, who confer with him upon this matter; they inquire whether he was the person cured or not: who was the person that cured him, and where that person was? He assures them he was the very person, that was Blind, but now cured; that he that cured him was Jesus, that the means used was Clay and Spittle, but where this Jesus was, or what was become of him he knew not. Learn hence, 1. That the miraculous cures of God, work a sensible alteration in Men; not only in their own Apprehension but in the judgement of others. This Miracle shined forth among the Neighbours, who having seen and observed the Blind Man, admire his healing. Learn. 2. How frankly the Blind Man acknowledges, and how freely he confesses that he was the person whom Jesus had healed, I am he. It is an unthankful silence to smother the works of God in an affected secrecy; to make God a loser by his bounty towards us, is a shameful injustice. Oh God we are not worthy of thy common favours, much less of Spiritual Blessings, if we do not publish thy mercies on the House Top, and praise thee for them in the great Congregation.  
13 ¶ They brought to the Pharisees him that aforetime was blind. 14 And it was the sabbath-day when Jesus made the clay, and opened his eyes. 15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. 16 Therefore said some of the Pharisees, This man is not of God, becauseth he keepeth not the sabbath-day. Others said, How can a man that is a sinner, do such miracles? And there was a division among them.  
Observe here, 1. How the Jews who should have been full of silent wonder, and inclined to believe in Jesus Christ, so omnipotent an Agent, are prejudiced against him, and bring the late Blind Man before the Pharisees, our Saviour's professed Enemies. Observe, 2. The time which our Saviour chose for working this cure; it was on the Sabbath; many if not most of Christ's famous Miracles were wrought upon the Sabbath-day. Upon that Day he cured the withered Hand. Math. 12. Upon that Day he cured the impotent Man, at the Pool of Bethesda, St. John 5. Upon that Day he cured the Blind Man here. Thus Christ did: probably for two Reasons. 1. To confirm his Doctrine which he Preached on that Day, by Miracles; therefore his preaching and working Miracles went together. 2. To Instruct the Jews, (had they been willing to Receive instruction) in the true Doctrine and proper Duties of their Sabbath; and to let them know that works of Necessity and Mercy are very consistent with the due Sanctification of the Sabbath: It his hard to find out any time wherein Charity is unseasonable; for as it is the Best of Graces, so the works of it are fittest for the best of Days.  
17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. 18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seethe, we know not; or who hath opened his eyes, we know not: he is of age, ask him, he shall speak for himself. 22 These words spoke his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue 23 Therefore said his parents, He is of age, ask him.  
Observe here, 1. How desirous the Pharisees were to obscure the Glory of this famous Miracle which Christ had wrought: In order to which, 1. They Re-examine the Man, to know what his Thoughts were of the Person who had done this for him: They judged him to be an Impostor and a great Sinner, the Man declares freely, That he believed him to be a Prophet. Hence we learn, That there may be, and sometimes is, more True Knowledge of Jesus Christ in one poor Man, than in a General Council of Learned Rabbis. This blind Man saw Christ to be a Prophet, when the Jewish Sanhedrim saw nothing in him but Imposture. This Man is not of God, says the Council; Verily he is a Prophet, says the blind Man. 2. They next examine his Parents (being unwilling to believe the Man himself) whether he was their Son or not; if so, whether he were born blind, and if born blind, by what means he now sees. Lord! what obstinate and wilful blindess was found in these Pharisees? How do they close their Eyes and say, We will not see? What Endeavours are here used to smother a Miracle which undeniably proved Christ to be the expected Messiah? They examine first the Man, than his Parents, than the Man again, hoping that being over awed with fear, they would either deny or at least conceal the Truth; but the more they strove to darken and obscure the Truth, the more conspicuous and evident they made it. Great is Truth and will prevail, how many soever oppose it and set themselves against it. Observe next, The Wisdom and Cautiousness of his Parents Answer, they expressly own that the blind Man was their Son: That he was born blind, but for the way of his cure they wave that, possibly because they did not see the Cure wrought, and fearing the Sentence of Excommunication, a Decree being passed among the Rulers, that whoso confesseth Christ should be put out of the Synagogue. Hence Learn, 1. That Excommunication, or Separation from the Society of the People of God is an Ancient and Honourable Ordinance in the Church of God, and as such to be revered and esteemed. 2. That this Ordinance of God has been and may be abused by wicked Men, and the Edge of it turned against Christ himself and his sincerest Members. 3. That the fear of unjust Excommunication must not discourage Persons from confessing the Truth, when called to it. The Parents of the Blind Man durst not confess Christ, for fear that they should be put out of the Synagogue.  
24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. 25 He answered and said, Whether he be a sinner or no, I know not: but one thing I know, that whereas I was blind, now I see. 26 Then said they to him again, What did he to thee? how opened he thine Eyes? 27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples? 28 Then they reviled him, and said, Thou art his disciple; but we are Moses disciples. 29 We know that God spoke unto Moses: as for this fellow, we know not from whence he is.  
Here we have an Account of the Pharisees farther practising upon this blind Man to rob Christ of the Glory of this Miracle; first they insinuate with him, and then they frown upon him. First they insinuate with him, saying, Give God the praise. As if they had said, Ascribe the Cure to God, not to this Man, whom they conclude to be a Sinner, because he broke (as they thought) the Sabbath. 'Tis no new thing to see Men pretend to aim at the Glory of God, when at the same time they are maliciously opposing Christ, and persecuting his Members. Next they attempt to frown this poor Man into a Denial of the Miracle wrought upon him, or to persuade the People that it was a Cheat; but it is wonderful to observe how the Boldness and Confidence of the poor Man increased. God giving him that Wisdom and Courage which all his Adversaries were not able to resist or gainsay. Therefore the Pharisees being angry at this Boldness of the Man, they revile him for being so silly as to become a Disciple to Christ whose Office and Authority they knew not, whereas they were Disciples of Moses, whom they knew God spoke unto. Learn hence, That such as are led by Malice and prepossessed with Prejudice against Christ, will not only think basely of his Person, but refuse to see the clearest Evidences of his Authority and Commission. As for this Fellow, say the Malicious Pharisees, we know not whence he is, or who gave him his Commission.  
30 The man answered and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 If this man were not of God, he could do nothing.  
In these Verses the blind Man proceeds to vindicate our blessed Saviour who had cured him of his Blindness from the Exceptions of the Pharisees, and endeavours by solid Arguments to convince them that his Cure (being born blind) was truly miraculous, and consequently proved Christ to be of God. 1. The Man admires that Christ having wrought such a Miracle upon him, they should be ignorant of his Authority. This is marvellous, that ye know not from whence he is, and yet he hath opened mine Eyes. 2. He lays down a general Proposition, that no Deceiver or false Teacher is heard of God, or enabled by him to work such Miracles at these, but only such faithful Servants as do his Will are thus extraordinarily Assisted by him. We know that God heareth not Sinners; that is, such as love and delight in Sin, such as are in a State of Sin, and go on in a Course of Sin; God will not hear such, or answer the Prayers of such. Indeed God sometimes hears a Sinners Prayers in Wrath, and refuses to hear a Saints Prayers in Mercy: But he never denies a Saints Prayers in wrath, or hears a Sinners Prayers in mercy. The Proposition laid down is an eternal Truth. God heareth not Sinners; that is, so long as they purpose to continue sinners, and go on in a Course of Sin, and remain bold and presumptuous Sinners. Learn hence, That none that live in a Course of Sin, can reasonably expect that God should hear them, and give in an Answer of Prayer to them. God heareth not Sinners: But if any Man be a Worshipper of God, and doth his Will, him he heareth; that is, If a Man feareth God and worketh Righteousness, him the Lord accepteth, heareth and answereth. Learn thence, 1. That such as would be heard of God and accepted with him, must be devout Worshippers of him. 2. That it is not enough to prove Men Religious and Accepted with God, that they are devout Worshippers of him, unless they walk in Obedience to him, and do his Will. If any Man be a Worshipper of God, and doth his Will, him he heareth. Observe, 3. How the blind Man goes on to prove that Christ had a special Authority from God and an extraordinary Presence of God with him in what he did, because he had done such a Work, as was never done by Moses, or by any of the Prophets, or by any Person whatsoever since the Creation of the World. From whence he wisely and well infers, that Christ was a Person authorized by and sent of God. Learn hence, 1. That Christ having done that which was never done before, (namely, to give Sight to one that was born blind) was an Evidence of his Omnipotency. 2. That this Act of Omnipotency proved him to be God. Whatever Miracles the Prophets wrought, they wrought them by Christ's Power, but Christ wrought this and all other Miracles by his own Power.  
34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they call him out. 35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? 36 He answered and said, Who is he, Lord, that I might believe on h●m? 37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38 And he said, Lord, I believe. And he worshipped him.  
Observe here, 1. A special Instance of Pharisaical Pride; they account this poor Man a vile Person, whom Heaven had marked by his Native Blindess for some extraordinary Wickedness. How prone are we to judge them the greatest Sinners, whom we observe to be the greatest Sufferers. Obs. 2. From reviling they proceed to excommunicating; They cast him out; that is, out of Communion with the Jewish Church. Oh happy Man who having lost a Synagogue, hast found Heaven. Behold this blind Man and admire him for a resolute Confessor, stoutly defending the Gracious Author of his Cure, against the Cavils of the Pharisees, and maintaining the Innocence and Honour of so blessed a Benefactor. Obs. 3. Our Saviour's Regard to this blind Man, whom the Pharisees had set at naught and excommunicated: He finds him out; reveals himself more fully to him, and directs him to believe in him. Where observe, That the Miracle which Christ had wrought upon the blind Man did not convert him, and work Faith in him; till Christ revealed himself unto him, and enabled him to discern the Truth of what he revealed. Learn thence, That Miracles confirm Faith, but Miracles alone cannot work Faith. The blind Man had experienced a Miracle wrought upon him, yet remains an Unbeliever, till Christ said, I am he. Obs. 4. How readily the Man receives the Lord Jesus Christ, by Faith upon the forementioned Revelation of himself unto him: He instantly said, Lord, I believe; and in Testimony thereof worships him; that is, as God incarnate, as God manifested in the Flesh. Thence learn, That true Knowledge of the Son of God, will beget Faith in him, and true Faith in him, will be productive of Homage and Adoration, of Obedience and Subjection to him. He that knows Christ aright, will believe, and he that believes will worship and obey: He said, Lord, I believe, and he worshipped him.  
39 ¶ And Jesus said, For judgement I am come into this world: that they which see not, might see; and that they which see, might be made blind.  
In these words our Saviour declares not the Intentional design, but the Accidental event of his coming into the World. Namely, 1. That those who were Blind might receive Sight. 2. That those who presume they see, and know more than others, for their despising the Gospel, and shutting their Eyes against the light of it, should be left in darkness, and by the just judgement of God be more and more blinded. Those who shut their Eyes wilfully against the clearest light, and say they will not see; it is just with God to close their Eyes judicially, and say they shall not see.  
40 And some of the Pharisees which were with him, heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.  
Observe here, 1. How the Pharisees who watched all opportunities to ensnare our Saviour, look upon these last words as reflecting upon them; as if Christ did insinuate that they were blind. Are we blind also? They that shut their Eyes and will not see the light which Christ offers to them, are the worst of blind ones. Observe, 2. Our Saviour's Reply to the Pharisees Question, If ye were Blind; that is, simply ignorant of your Duty, and without the means of Knowledge and Instruction; you should have no sin; that is, comparatively to what you now have, you should not have had so much sin and guilt upon you as now you have, by shutting your Eyes against the Light. But now you say we see, that is, being puffed up, with the Knowledge which you have, as if you were the only Men that saw; this proud conceit of yours renders your condition incurable, and your sin remaineth unpardonable. Learn hence, 1. That it is a far greater sin to contemn the known Laws of God, than to be Ignorant of them; Pride is a greater hindrance of Knowledge than Ignorance, because the proud Man thinks, he wants no Knowledge. 2. That the most exalted Knowledge is insufficient to Salvation, without a suitable and correspondent practice. The Pharisees had the Key of Knowledge at their Girdle; yet our Saviour tells them of a double Damnation: Lord! How sad is it so to know Christ in this World, as that he will be ashamed to know us in another World.   

CHAP. X.  
1 VErily verily I say unto you, He that entereth 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 entereth 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 spoke Jesus unto them: but they understood not what things they were which he spoke 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 looked 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 Thiefs 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 enrich himself, and so he may compass that, he cares not how many Souls perish through 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 thiefs 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 entered 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 entering the House but by the Door, and those that so enter are safe, in like manner, such as come unto God through 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 testify his Divine Bounty; they shall not only barely Live, but Live abundantly; that is, their Spiritual Life shall abound through the upholding, strengthening, quickening, 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 increase more and more in their Sanctification, until it arrive at a complete perfection in their Glorification. Observe lastly, The Character which our Saviour gives of the Scribes and Pharisees in general, and of those false Christ's and false Prophets, which went before him in particular; he styles them Thiefs and Robbers. All that ever came before me, were Thiefs and Robbers. Observe, He doth not say, All that were sent before me, but all that came before me, were Thiefs and Robbers. So that Christ doth not speak this of the true Prophets, who were sent by God before him; but of the false Christ's 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 Messiah; as did Theudas and Judas of Galilee, etc. they were Thiefs and Robbers. That is, they only sought their own Advantage, while they deceived and ruined you. Learn hence, That whoever took upon them the Office and Person of the Messiah before Christ, or whosoever have since Usurped a lawful calling in his Church without his Commission, they are in Christ's account no better than Murderers, Thiefs and Robbers; and they ought to be so in the People's 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 not, seethe the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.  
In these Verses our Saviour Evidently proves himself to be the true Shepherd of his Church, by the Marks and Signs, by the Properties and Characters of a good Shepherd, which were eminently found with him. Namely, To know all his Flock; to take care of them, and to lay down his Life for them. 1. Jesus Christ the great Shepherd of his Church, hath an exact and distinct Knowledge of all his Flock; I know my Sheep, with a threefold Knowledge, with a Knowledge of Intelligence and Observation; he knows them so as to observe and take notice of them; with a Knowledge of Approbation and Acceptation; he knows them so as to approve and own them; and with a knowledge of Care and Protection; he knows them so as to defend and keep them. Thus Christ knows his Sheep, and is also known of them. That is, he is believed on, beloved, and obeyed by them. 2. He lays down his Life for his Flock: And for this, doth he eminently deserve the Title of the good Shepherd. (As for his Power he is styled the great Shepherd.) A good Shepherd indeed, who not only gives Life to his Sheep; but gives his own Life by way of Ransom for his Sheep. This Example of Christ, the Great and Good Shepherd, in laying down his Life for his Sheep; teacheth all Subordinate and Inferior Shepherds to prefer the Good of their Flock, even before their own Lives.  
16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.  
Here Christ proves himself to be the True Shepherd of his Church, from another property of a good Shepherd, which is to take care for increasing and enlarging of his Fold, by bringing in the Gentiles to it; and by breaking down the Partition wall, to make one Church both of Jews and Gentiles. Christ calls the Gentiles his other Sheep, by way of Anticipation; because shortly they were to be so, and united together with the believing Jews, into one Sheep-fold; and whereas he says, He Must bring these Sheep in, we are to understand it not of a Necessity of Coaction, but of a Necessity of Compact: It being a federal Agreement, betwixt the Father and himself; that both Jew and Gentile should be one Flock, enclosed in one Fold, and presented to his Father as a Glorious Church. Learn hence, How endearing our Obligations are to the Dearest Jesus, that he should account us Gentiles, who were afar off, his Sheep, (we being so in respect of his Eternal purpose) and make it his Care, and esteem it his Charge, to call us home, and bring us in, to his Fold the Church, that we might be saved amongst the Remnant of the True Israelites. Other Sheep I have which are not of this Fold, them also I must bring.  
17 Therefore doth my Father love me, because I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.  
Here Note, 1. That Jesus Christ certainly foreknew his own Death and Resurrection. 2. That Christ was a Volunteer in Dying, he laid down his Life: none could have taken it from him. 'Tis true, his death was a violent death, but a voluntary Sacrifice; he died violently, but yet voluntarily: The hand of his Enemies could never have hurt him without his own consent. 3. That as Christ died voluntarily with respect to himself, so in a way of Subjection to his Father's command. This Commandment have I Received from my Father. 4. That this voluntary Submission of Christ to die for us, was the ground of the Father's Love to him. Therefore doth my Father Love me: because I lay down my Life. Although the Father had many Reasons to love the Son, yet none was stronger, than this Obedience of his to Death: even the cursed death of the Cross, for the Redemption and Salvation of lost Sinners; therefore did the Father love him with a more exceeding love, because he laid down his Life for his Sheep.  
¶ 19 There was a division therefore again among the Jews for these say. 20 And many of them said, He hath a devil, and is mad; why hear ye him? 21 Others said, these are not the words of him that hath a devil: Can a devil open the eyes of the blind?  
Here the Evangelist shows what different effects this Sermon of our Saviour had upon the Jews, many of them do calumniate and slander him, as one possessed and mad, and therefore not to be heard and minded: others of calmer thoughts said, That the Doctrine he taught, and the late Miracle which he had wrought, in curing the blind Man, were abundantly sufficient to confute such a groundless slander. Learn hence, That the Doctrine of Christ meeting with diversity of dispositions, it is no wonder that it occasions different effects, to the softening of some and hardening of others; even as the same Sun that melteth the Wax hardeneth the Clay; yet is not this to be imputed to the Doctrine of our Saviour, but to men's corruptions which oppose the Truth, and the maintainers of it. There was a Division again amongst them.  
¶ 22 And it was at Jerusalem the feast of the dedication, and it was winter.  
This Feast was not of Divine, but Humane Institution; it was appointed by Judas Maccabeus, and continued Eight Days as an Anniversary Commemoration, for the Repairing of the Temple. Now our Saviour was so far from Reproving the Jews, for observing this Feast, which is of Humane Institution, that he graced the Solemnity with his own presence. Hence Observe, That our Saviour held communion with the Jewish Church, and did without scruple conform himself to the observation of their Rites and Customs, altho' they were not originally of Divine Institution. Learn, 2. That such a Christian as doth peaceably comply with the practice of the Church, in whose Communion he Lives, in the observation of those indifferent Rites and Customs, which are used by Her, acts most agreeably to our Saviour's Practice and Example. Who can with any show of Reason censure Christians for observing the Feast of the Nativity, who see Christ himself observing the Feast of Dedication; certainly no person of sober Principles ever questioned, but that Ecclesiastical Rulers and Civil Magistrates have a Power to appoint public Days of Thanksgiving Yearly, for the Commemoration of Mercies, which ought never to be forgotten.  
23 And Jesus walked in the temple in Solomon's porch. 24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25 Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. 26 But ye believe not, because ye are not of my sheep, as I said unto you.  
In these Verses we have Recorded a new and fresh Debate betwixt our Saviour and the Jews, and therein we have observable. 1. The time of this Debate, ver. 22. It was at the Feast of Dedication in the Winter. Our Saviour taking that opportunity to publish his Doctrine, when a concourse of People were gathered together at that Solemnity. Observe, 2. The place of this Debate, in Solomon's-Porch. Although the Temple and Porch bu●h by Solomon, was destroyed by the Babylonians; yet when the Temple was rebuilt, there was one like it which retained the Ancient name. Observe, 3. The Debate itself. If thou be the Christ tell us plainly. Not that they affected the Knowledge of the Truth, but only designed to ensnare him; for if he had affirmed himself to be the Messiah, he had brought himself in danger of the Roman Governor; because the Jews expected the Messiah to be a Temporal Prince, that should deliver them from the Roman Power. Now if Christ had declared himself such a Messiah as the Jews expected, it might have cost him his Life. Therefore, his hour not being yet come, he answers with his usual Prudence and wariness to their ensnaring question. Learn hence, That Christ's Enemies are full of subtle policies, and can turn themselves into all shapes, that if possible they may entrap and ensnare him; and accordingly they pretend here, great earnestness of desire to be satisfied, whether he were indeed the true and promised Messiah; when in truth they had another design. Observe, 4. The Wisdom and Caution of our Saviour's Answer, he refers them to his Miracles. The works that I do in my Father's Name, they bare witness of me. Our Saviour's miraculous works were sufficient for the Jews, to have grounded and bottomed their Faith upon, and to have confirmed them in the belief, that he was the promised and expected Messiah; had not Prejudice, Obstinacy and Malice, blinded their Eyes, that they could neither see, nor consider. Observe Lastly, How Christ points out to these Jews, the true cause of their Infidelity; which was, not the obscurity of his Doctrine, but their not being of his Sheep; that is, not as yet converted, they not having the Properties of his Sheep, which he sets down in the following Verses. Learn hence, That men's final unbelief under the means of Faith, is a clear Evidence of their being in a lost and perishing condition. Infidelity is the Sin that doth consign a Man over to Damnation; and to such as set under the Gospel, doth not only procure Damnation, but no Damnation like it.  
27 My sheep hear my voice, and I know them, and they follow me.  
Here observe, 1. That all sincere and faithful Christians are Christ's Sheep, and he is their great and good Shepherd. This Relation implies tender Affection, powerful Protection, plentiful Provision. The tenderness of Christ's Affection towards his Sheep appears by pitying their Infirmities, by having a Fellow-feeling with them in their Sufferings, by suiting their Temptations to the Degrees of their Graces. His Care in providing for them appears, in affording to them the Holy Scriptures, the Ministry of the Word, the Administration of the Sacraments, and the Operation of his Holy Spirit to make all efficacious and effectual to them. His Protection of them discovers itself by preparing them for Trials, by supporting them under them, and by delivering them out of them, and by sanctifying all to them, causing them to work together in subserviency to his own Glory and his People's Good. Observe, 2. That Christ's Sheep hear Christ's Voice and answer the Call of their great Shepherd. They hear the Voice of Christ speaking to them in the Scriptures, in the Ministry of the Word, in their own Consciences, in Providences, and they hear Christ's Voice speaking to them, in and by his Holy Spirit; and as they hear Christ's Voice, so do they answer his Call; now the right Answer to the Call of Christ in the Gospel is a present Answer, a willing Answer, and an abiding Answer. Obs. 3. That all Christ's Sheep do follow him their Shepherd. They follow him, 1. In his Doctrine. And, 2. In his Example. In his Contempt of the World, in his Freedom in reproving Sin, in the Holiness and heavenly-mindedness of his Conversation, in his Meekness and Patience, in Charity and Universal Goodness, and as he was a mighty Pattern of Prayer. Observe, 4. That Christ the great and good Shepherd knows all his Sheep. My Sheep hear my Voice, and I know them. He knows them so as to distinguish them, so as to observe and take Notice of them, so as to own and approve them, so as to take Care of them and provide for them. And as the Lord knoweth who are his, so he knoweth who are not his too: As he knows his Sheep, so he knows the Goats also, and their Place will be at his left Hand. My Sheep hear my Voice, and I know them.  
28 And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. 29 My Father which gave them me, is greater than all: and none is able to pluck them out of my Father's hand.  
Observe here, 1. The Promise made by Christ unto his Sheep, namely the Promise of Eternal Life and of Perseverance in Grace till they come to the full Fruition of it in Glory. I give unto them eternal Life, and none shall pluck them out of my Hand. Obs. 2. The Confirmation he gives of this from his own and his Father's power, which is employed, engaged and concerned for them, and for their perseverance and preservation, notwithstanding all Opposition to the contrary. My Father which gave them me is greater than all, and no Man is able to pluck them out of my Father's Hand. Learn, 1. That eternal Life is the portion of Christ's Sheep. 2. That eternal Life is the Gift of Christ. 3. That eternal Life is now given to Christ's Sheep; they have it now in the purchase, in the promise and in the first Fruits. 4. That all Christ's Sheep are put by God the Father into Christ's Hand for Security; My Father hath given them me. 5. The Father doth so intrust Christ with his Sheep, as yet to take Care of them himself, they are in the Father's Hand, as well as in the Sons, and their being in the Hands of both, doth assure them of the certainty of their Perseverance. None shall pluck them out of my Hand; None shall be able to pluck them out of my Father's Hand, implying, that there are many that would pluck them out of their Hands, Sin, Satan, the World, etc. but They shall be kept by the Almighty Power of God, through Faith unto Salvation; for who can be too strong for omnipotent Power?  
30 I and my Father are one.  
That is, one in Essence and Nature, one in Authority and Power, and not barely one in Will and Affection, or one in Concord and Consent. That this is the Genuine Signification of the Words appears by a threefold Argument, 1. From the Original Words; it is not said, I and my Father are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one Person, in the Masculine Gender, but in the Neuter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I, and my Father are one thing: Now if that Thing be not the Divine Being, they cannot be one, for since the Father is confessed to be God, the Son cannot be one thing with the Father, if he be not God too. 2. It appears from the Context our Saviour in the preceding Verses ascribed the Preservation of his Sheep to the Power of his Father; None can pluck them out of my Father's Hand; and he ascribes it also to his own Power, None shall pluck them out of my Hand; plainly intimating, that his Sheep were equally safe in his own Hand, as well as in his Father's, for, says he, I and my Father are one, that is, one in Power; and if they be one in Power, they must be one in Nature, unless we make an Almighty Creature, which is a Contradiction. 3. It appears evidently by what Follows in the next Verse that the Jews understood our Saviour in this Sense, why else did they take up Stones to stone him? We stone thee, say they, for Blasphemy, because thou being a Man, makest thyself God. The Jews took up our Saviour's meaning aright, and were satisfied, that when he said, I and my Father are one, he asserted himself to be God, and deserved to die, and well he had deserved it, if he had not been God. The Adversaries of our Saviour's Divinity to elude the Force of these Words which make so much against them, interpret the Words thus, I and my Father are one; that is, say they, we are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one in Will and Affection, one in Concord and Consent: This is a Truth, but not the great Truth contained in these Words, for thus Believers are one with God and one with another, Namely, by an Harmony of Wills and Desires; so far as they are regenerated, God's Will and theirs are Unisons, they will and desire the same thing, and are of one Heart and of one Mind. But God and Christ are one in a much higher Sense than Christ and Believers are one, namely, one in Essence and Nature, one in Authority and Power, being Consubstantial with God. Learn hence, That the Lord Jesus Christ is for Nature, Coessential; for Dignity, Coequal; and for Duration, Coeternal with the Father. 2. That although Christ be one in Essence with the Father, yet are they distinct Persons one from Another, I and my Father, we are one. 3. Learn hence, That the Son being one in Essence, one in Power, one in Consent and Will with the Father, they are both equally concerned for the Perseverance of the Saints, for preserving them in Grace and for bringing them to Glory. None shall pluck them out of mine or my Father's Hand; for I and my Father are One.  
31 Then the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I shown you from my Father; for which of those works do ye stone me? 33 The Jews answered him, saying, For a good Work we stone thee not; but for blasphemy, and because that thou being a man, makest thyself God.  
Observe here, 1. How the Jews understood our Saviour affirming, that he and his Father were one; that is, one in Essence and Nature, and himself a Person equal with God. This they looked upon as Blasphemy in him to arrogate to himself what is proper to God only. Observe, 2. That the Jews looked upon it as a Piece of Justice in them to stone Christ for this apprehended Blasphemy. Then the Jews took up Stones to stone him. According to the Law of God, the Blasphemer was to be stoned to death, but then he was first to be judicially tried and judged: But such was the furious and fiery Zeal of these Jews that in a tumultuous Manner they attempt to stone him to death. Lord! how far doth the fury of Men in opposing Truth, outstrip the True Zeal of thy faithful Servants in defending Truth. Obs. 3. With what Meekness our Lord receives this horrid Indignity of stoning (for it is probable, that some Stones were cast at him, he saying, For which of these Works do you stone me) He clears his own Innocency and expostulates with them for rewarding him Evil for Good. Many good Works have I shown you from my Father; that is, by my Father's Authority and Commission, I have been sight to the Blind, Feet to the Lame, a Tongue to the Dumb, and Hearing to the Deaf. Do any of these Works deserve such Usage as stoning at your Hands? Learn hence, That such was the perfect and spotless Innocency of Christ in all his Actions, that he durst and did appeal to the Consciences of his most inveterate Adversaries; For which of these Works do you stone me?  
34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken: 36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?  
Here our Saviour, by a twofold Argument, vindicates himself from the Imputation of Blasphemy, in asserting himself to be God. 1. Because the Old Testament gave to Magistrates and Judges the Title of Gods, as Psa. 82.6. I have said, Ye are Gods. Now Christ argues strongly from the less to the greater, thus, If Judges and Magistrates may be called Gods, because they are commissioned by him and derive their Authority from him; how much more is that Title due to me, who was sanctified, separated and ordained for a Mediator, and appointed to the Work of Redemption, before I came into the World, and consequently was God from all Eternity. This Place the Socinians (those professed Adversaries of our Saviour's Godhead) produce, to prove, That Christ was not God by Nature, but only in respect of his Sanctification and Mission. It is a certain Truth, That he that was sanctified and sent was the Son of God; but he was not therefore the Son of God, because sanctified and sent. His Sanctification was not the Ground of his Sonship; but his Sonship was the Cause of his Sanctification. Christ was not therefore God's Son, because he was sanctified and sent, but he was therefore sanctified and sent, because he was his Son. He was a Son before he was sent, even from Eternity; otherwise it must have been said, That God sent him to be his Son, and not that God sent his Son. This supposes him before he was sent to have been actually his Son, as certainly he was from before the Foundations of the World, Prov. 8.23. I was set up from everlasting, from the Beginning or ever the Earth was.  
37 If I do not the works of my Father, believe me not. 38 But if I do, though ye believe not me, believe the works: that ye may know and believe that the Father is in me, and I in him.  
Here we have a second Argument, by which our Saviour proves, That it was no Blasphemy to call himself God. But that he was God in very deed, Namely, an Argument taken from his Works. If I do not the Works of my Father, believe me not: And the Argument runs thus, If (says Christ) I do those miraculous Works which no Power less than a Divine Power can effect, than you ought by these Works to be led to believe and acknowledge, that I am truly and really God: But the Works which I do are the Effect and Product of an omnipotent Power, therefore ye ought to believe, That I am one in Essence with the Father, there being a mutual Inexistence of one Person in the other, so that the Father is in me, and I in him; and thus I and the Father are one. Learn hence, That Christ never required of his Disciples and Followers an Implicit Faith, or a blind Obedience, but as he submitted his Doctrine to the Trial of Reason, so he submitted his Miracles to the Examination and Judgement of Sense; therefore he says, If I do not the Works of my Father, that is, Divine Works, believe me not to be a Divine Person.  
39 Therefore they sought again to take him: but he escaped out of their hand, 40 And went away again beyond Jordan, into the place where John at first baptised; and there he abode. 41 And many resorted unto him, and said, John did no miracle: but all things that John spoke of this man, were true. 42 And many believed on him there.  
Observe here, 1. The Violence and Fury of these unbelieving Jews against the Holy and Innocent Jesus: They sought again to take him. Observe, 2. The prudential Care of Christ for his own Preservation; his time being not yet come, he withdraws from Jerusalem, the Nest of his Enemies; and goes beyond Jordan, when Christ was persecuted in one City, he fled to another; he has sanctified a State of Persecution to his Ministers and Members, by his own being in it. 'Tis no Disgrace for any of them to fly, when their Captain did it, and bids them do it, saying, When they persecute you in one City, flee unto another. Obs. 3. The Success of Christ's Ministry beyond Jordan; Many resorted to him, and believed on him. This Place about Jordan, was the Place where John had exercised a great Part of his Ministry, and now many Years after John's Death, the Fruit of his Ministry appears, for many believed on him there; that is, about Jordan where John had preached and baptised. Learn thence, That the Labours of faithful Ministers may seem to be lost, and lie long like Seed under the Ground, and yet at last by some new Watering, may spring up, and the Fruit appear in abundance. Here John's Ministry about Jordan hath fresh Fruit upon Christ's coming, long after John was dead. Observe, 4. The Dignity of Christ above John; John did no Miracle; but Christ did all. The Wisdom of God so ordered it, that though the Old Testament Prophets Elijah and Elisha, wrought many Miracles for the Confirmation of their Divine Mission, yet John the Baptist coming immediately before Christ as his Messenger and Forerunner, wrought none, for these three Reasons probably. 1. That so the Glory of Christ in working Miracles, when he came upon the Stage of his Ministry, might be the more clear and evident. 2. That the Evidence of Christ's being the Messiah, might be made the more clear by the Miracles which he wrought. 3. That the Minds of the People might not be divided and distracted between John and Christ, and that there might be no Pretence of Competition between them: Therefore John did no Miracle; but all things that John spoke of Christ were true.   

CHAP. XI.  
1 NOw a certain man was sick, named Lazarus of Bethany, the town of Mary and her sister Martha. 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.  
This Chapter relates unto us, the Miraculous Power of Christ in raising of dead Lazarus, which as it was one of his last, so was it one of the greatest Miracles which he wrought; and yet we find none of the Evangelists making mention of it, but only St. John; the Reason supposed to be this, because when the other Evangelists wrote their History, Lazarus was then alive, (for Epiphanius says, he lived thirty Years after he was raised by Christ) and probably the mention of this Relation might have brought Lazarus into Danger and Trouble; but St. John wrote his Gospel after Lazarus his Death. This Miracle was a sufficient Demonstration of Christ's Godhead; None but an Almighty Power, could recall a Man four Days dead, from a settled Corruption to a State of Life. None but he that created Lazarus could thus make him new. Here Observe, 1. The Tender Sympathy of these Two endeared Sisters with their afflicted Brother, they feel his Sorrows and Acquaint their Saviour with his Sufferings. Lord! Behold he whom thou lovest is sick. They do not say, our Brother that Loves thee is sick, but he whom thou lovest is sick. Thereby pleading not the Merit of Lazarus, but the Mercy of Christ. For how can the Love of Christ which is infinite and eternal, have any Cause but itself. Note, the Person whom Christ loved is sick and dies. Learn thence, That Strength of Grace and Dearness of Respect even from Christ himself cannot prevail either against Death or against Diseases. Lazarus whom Christ loved is sick. Obs. 2. The gracious Answer which Christ sent to the Sister's Message, This Sickness is not unto Death, but for the Glory of God; that is, this Sickness shall not bring upon him such a Death, as he shall remain under the Power of, to the General Resurrection, but is only designed to give me an Opportunity of glorifying God, by exerting my miraculous Power in restoring him to Life. Learn hence, 1. That as God's own Glory is his supreme Aim and End in all his Actions, so in particular it is designed by him in sending Afflictions upon his People to glorify his Power and Wisdom, Mercy and Love, in and upon them. The Saints Sicknesses are all for the Glory of God. 2. That God is glorified when his Son is glorified, as none do honour the Father, who do not honour the Son; so the Father accounts himself glorified when the Glory of his Son is advanced. This Sickness is for the Glory of God, that the Son of God may be glorified thereby.  
5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7. Then after that, saith he to his disciples, Let us go into Judea again. 8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9 Jesus answered, Are there not twelve hours in the day? If any Man walk in the day, he stumbleth not, because he seethe the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him.  
Observe, 1. What an happy, because an holy and religious Family was here, and much honoured by Christ: Jesus loved Martha, Mary and Lazarus; wherever true Piety dwells, it draws the Eye and Heart of Christ towards it. Christ had frequently and familiarly lodged under their Roof, and he rewards them for their Entertainment, with his Love; Jesus loved Martha and her Sister: Where Note, That Martha is here named first though elsewhere Mary had the Precedency, to show no doubt, that they were both equally dear to Christ. Obs. 2. That altho' Christ loved Lazarus, yet he seems to neglect him, he delays going to him for some days: But could Christ absent himself from one so long, whom he loved so well? we find he did: Let us take heed then that we do not misinterpret Christ's Delays. He seldom comes at our time, but never stays beyond his own. Our Saviour had a double End in staying thus long, Namely, for greatning of the Miracle, and confirming of their Faith. Had Christ gone before Lazarus was dead, they might have attributed his Recovery rather to the strength of Nature, than to Christ's miraculous Power; or had Christ raised Lazarus as soon as he was Dead, they might peradventure have thought it rather some Trance or Ecstasy, than a Death and Dissolution; therefore Christ stays so many days, that God might be the more glorified, and his own omnipotent Power the more magnified. We Learn then, That when Christ delays to help them whom he dearly loves, it is always for wise ends and holy purposes. Observe, 3. How the Disciples, tho' they were dearly affected to Lazarus, (for they had Learned to love where their Master loved;) yet they discourage Christ from going to him into Judea, for fear of violence offered to him. Master the Jews of late sought to stone Thee, and goest thou thither again? Here the Disciples pleaded for their Master's safety, at the same time aiming at their own; they were to go with him into Judea, and they well knew that their danger was enwrapped in his. Therefore they seek to divert him from his intention. Oh how has the fear of Suffering made many of the Friends of Christ decline an opportunity of glorifying God, and doing good to others. But cannot God give safety in the midst of danger, if he pleaseth? let us not then choose our way according to our own Apprehensions, either of danger or safety; but as we see God going before us, if our call be clear, let us go on with Courage, whatever difficulties lie in our way. Observe, 4. How our Saviour corrects these fears of his Disciples, by acquainting them with his call from God, to undertake this Journey into Judea. Are there not Twelve hours in the day? if a Man walk therein he stumbleth not; but in the night he stumbleth. As if Christ had said, As he that walks in the Day is in no danger of stumbling, but in the Night he is in danger. So as long as I have a call from God, and my working time lasts, there is a Divine Providence, that will watch over me and secure me from all danger; now my day is not fully spent, and therefore it is not in the Power of my Enemies to precipitate my Passion, or to bring the Night of Sufferings upon me before the appointed time; but ere long the Night will come on, the working time will be over, and then shall both I and you stumble upon Death; but while the day lasteth we are safe. Learn hence, 1. Every Man has his Twelve hours; that is, his working time assigned him by God in this World. 2. While these hours are spent, and whilst his working time is unexpired; he shall not stumble, he shall not die, he shall not be disabled for working, while God has any work for him to do; neither the Malice of Men, nor the rage of Devils shall take them off till their work be finished. 3. Every Man has his Night as well as his Day, in which he must expect and prepare to stumble; that is, to fall by Death, for when God has done his work by us and with us, he will withdraw his protection from us, but not his care over us, we stumble upon Death, and fall into the Grave, but God receives us to himself, and at the end of our working Season rewards us for our work.  
11 These things said he: and after that, he saith unto them, Our friend Lazarus sleepeth; but I go that I may awake him out of sleep.  
Observe here, 1. Our Saviour coming near to Bethany, Tells his Disciples that Lazarus sleepeth; that is, plainly he was Dead. This shown his omnisciency, and that he was truly God; for he had received no Advice of his Death from any person, but as God he knew that he was deceased. Observe, 2. The sweet Title given both to Death and Lazarus. Death is called a sleep, Lazarus is styled a friend; yet Christ says not my friend, but our friend Lazarus sleepeth; intimating that gracious Familiarity and Mutual Friendship which was betwixt himself and all his Members. Learn hence, 1. That all True Believers are Christ's Friends. 2. That the Friends of Christ must die as well as others. 3. That their Death is but a Sleep. Our friend Lazarus Sleepeth. It followeth, But I go, that I may awake him out of sleep. Observe, Christ says not, we will go and awake him, but I will go and I will awake him. The Disciples who were Companions in the way, must not be Partners in the work; Witnesses they may be, Actors they cannot be; none can awake Lazarus but the maker of Lazarus. Who can command the Soul to come down, and meet the Body, and who can command the Body to Rise up and meet the Soul, but that God that created both Soul and Body? Lord! It is our Comfort against the Dread and Terror of Death, that our Resurrection depends upon thy Almighty Power. I will go, that I may awake him out of sleep.  
12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spoke of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes, that I was not there (to the intent ye may believe) nevertheless, let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him.  
Observe here, 1. How desirous the Disciples were that Christ should not go to Bethany where Lazarus was, Bethany being within two Miles of Jerusalem, where the seat of our Saviour's Enemies was. But our Lord knowing his Call to be clear, Resolves to go, Nevertheless (says Christ) let us go unto him. Oh Love stronger than Death! the Grave cannot separate betwixt Christ and his Friends, other Friends accompany us to the brink of the Grave, and there they leave us to Worms and Dust, for Death hath both horror and noisomeness to attend it. But for thee, O Saviour, the Grave-stone, the Earth, the Coffin, are no Bounders of thy Dear Respects. Blessed be God, that neither Life nor Death can separate from the Love of Christ; but even after Death and Burial he is graciously affected to those he loves. Christ has a Gracious Regard to the Dust of his Saints; tho' his holy ones see Corruption, they shall not always lie under the power of Corruption; their dead Bodies are a part of the undoubted Members of Christ's Mystical Body. Blessed be God, the time is coming when Christ will knock at the door of his children's Graves, and call them up out of their Bed of Dust, and they shall hear the Voice of the Son of God and Live. Observe, 2. The Wise and Holy design of Christ in delaying to go to Bethany, till Lazarus was Dead; Namely, That he might at once Raise Lazarus his Dead Body, and his Disciples Faith, confirming them in the Belief, that he was the Son of God, and the true Messiah. But could the Faith of the Apostles want confirmation, who had seen so many Miracles wrought by our Saviour, and had lived under his Ministry all the time of it? Yes, the Faith of the most Eminent Saints, even of Apostles themselves, wants Confirmation in this state of Weakness and Imperfection, and is capable of Growth. I am glad for your sakes that I was not there, to the intent ye may Believe. Observe, 3. The great Passion which Thomas expresses upon the notice given by Christ of Lazarus his Death: Plainly Lazarus is Dead, says Christ; Let us go and die with him, says Thomas. Oh what passionate and impatient Expressions do sometimes drop from our Mouths, on the occasion of the Death of our dear Relations. We are ready to be so affected with the Death of our Friends, as to wish ourselves out of the World, that we might be with them. But we must remember that it is God that appoints us our several Posts, and particular Stations, which we must keep, till the Wisdom of God sees fit to remove us.  
17 Then when Jesus came, he found that he had lain in the grave four days already. 18 (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off) 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, assoon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now whatsoever thou wilt ask of God, God will give it thee.  
Observe here, 1. The length of time which Christ designedly delayed before he would come to Lazarus his Grave, he was not above six Miles off, Bethany being within two Miles of Jerusalem, and Jerusalem within four Miles of Bethabara where Christ now was, and yet our Saviour comes not of four Days; doubtless, that the Miracle of Lazarus' Resurrection might be the more Conspicuous and remarkable. Christ could as easily have cured Lazarus' being sick, as have raised him being dead; and as easily have raised him the first day as the fourth day; but that had not carried along with it such a full conviction of Christ's Almighty Power. Therefore that he might draw the eyes of their Faith more steadfastly to behold and admire his Almighty Power; our Saviour defers his coming till Lazarus had been dead four Days. Observe, 2. The civil usage of mourning with those that mourn for the Dead: Anciently they mourned Thirty Days, and sometimes forty for a dear Relation. Numb. 20, 29. During which time, Neighbours and Friends came to visit and Relieve them in their sadness with such consolatory Arguments as they had. Christian Religion doth not condemn natural Affection; humane passions are not sinful, if not excessive; to be above the stroke of passions, is a condition equal to Angels; to be in a state of sorrow without the Sense of sorrow is a disposition beneath the Beasts; but duly to regulate our sorrows, and set Boundaries to our grief, is the Wisdom, the Duty, the Interest and the Excellency of a Christian. As to be above all passions, will be our happiness in Heaven, so to regulate and rectify our passions, is a great part of our holiness on Earth. Observe, 3. Although Martha was a ●rue mourner for the Death of her Brother; yet she doth not so far indulge to grief, but upon the first notice of Christ's approach, she arises and goes forth to meet him; with a mournful moan in her mouth, Lord, if thou hadst been here my Brother had not died. Where Observe, How Faith and Infirmity were mixed together, Faith appeared in that him persuasion, which she had of Christ's Power, as if Death durst not show its face in Christ's presence, hadst thou been here my Brother had not died. But then her Infirmity appeared in limiting Christ both to Time and Place; to Place, if thou hadst been here: As if Christ could not, (if it had pleased him) save his Life absent as well as present; then to time. Now he stinketh; as if she had said, you are come, but alas! too late; you have stayed too long, he is past Recovery, the Grave has swallowed him up; as if Death would not deliver up its Prisoner at the command of Christ; Oh the Imperfect Composition of the Best of Saints, what a mixture of Faith and Infirmity is found in the Holiest and Best of Christians! This also farther appears in her next words, ver. 22. I know that whatsoever thou shalt ask of God he will give it thee: She seems not to Believe that Christ was able to raise him by his own immediate Power, but must obtain Power of God to do it, as the Prophets were wont to do, that raised the Dead. She thought Christ a person highly in God's favour, but scarce believed him able to raise Lazarus by his own Power; had her Faith extended to a Belief that Christ was equal with the Father, and that the fullness of the Godhead dwelled in him, she would not have questioned his Power to raise him from the Grave; for tho' Christ as Mediator did apply himself by Prayer to God at the raising of Dead Lazarus; ver. 41, 42. Yet as God, he had a Power of himself to raise Lazarus, an Almighty Power communicated with his Essence from the Father, by an Eternal and ineffable Generation.  
23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live; 26 And whosoever liveth, and believeth in me, shall never die. Believest thou this?  
Here Observe, 1. Christ's meek Answer to Martha's passionate Discourse, he takes no notice of the forementioned failings, but comforts her with a promise of her Brother's Resurrection, Thy Brother shall rise again. Thence learn, That the Knowledge and Belief of the General Resurrection, is, and aught to be a sufficient support under the Loss of our endeared Friends ', who die in the Lord. Observe, 2. That the Doctrine of the General Resurrection was no new Doctrine. Job believed it, ch. 19.26. Daniel published it, ch. 12.1. The Pharisees had a Notion of it; but Martha here makes it an Article of her Faith. I know he shall rise again in the Resurrection at the last Day. Observe. 3. How Christ particularly Instructs Martha in the cause of the Resurrection, acquainting her that he himself is the Author and efficient cause of it. I am the Resurrection and the Life. That is, I am the Author and principal efficient cause of the Resurrection. And this with respect to both Natures. 1. His Divine Nature is the efficient cause of the Resurrection, he shall Raise our Bodies out of the Dust, by the Power of his Godhead. 2. His Humane Nature is the exemplary cause or pattern of the Resurrection: For which Reason Christ is called the first Born from the Dead. For tho' some were raised before him: Yet was his Resurrection the cause of their Resurrection. Hence St. Paul argues from Christ's Resurrection, the certainty of the Resurrection of his Members; Christ and Believers are one Mystical Body, therefore is not Christ perfectly Risen, till all his Members are Risen with him. Indeed Christ's personal Resurrection was perfect when he arose, and all Believers arose Representatively in him. Yet till all Believers arise personally, the Resurrection of Christ has not received its utmost perfection; but there is somewhat behind of the Resurrection of Christ. Most fitly then might our Saviour assert, I am the Resurrection and the Life. Observe, 4. That Christ not only asserts himself to be the Resurrection, but also the Life. I am the Resurrection and the Life; that is, I am the cause of Life Natural, Spiritual, and Eternal, and Whosoever Liveth and Believeth in Me shall never Diego That is, eternally; tho' his Body shall die because of Sin, yet his Spirit shall live because of Righteousness.  
27 She saith unto him, Yea, Lord: I believe that thou art the Christ the Son of God: which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 Assoon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary that she risen up hastily, and went out, followed her, saying, She goeth unto the grave, to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.  
Observe here, 1. The full confession which Martha makes of her Faith in Christ as God; Thou art the Christ the Son of God which should come into the World. A confession which comes nearest to that of St. Peter, (Math. 16.16.) of any that we meet with in Scripture. Nay it seems more full than Peter's Confession; for those additional words, which should come into the World, are not in his Confession; the Sum is, She believed Christ to be the very Messiah, who was Typified and prefigured, Prophesied of, and promised to the Old Testament Saints, as the person that in the fullness of time should come into the World for the Redemption and Salvation of it. Thou art the Christ, the Son of God which should come into the World. Thence Learn, That Christ is never rightly believed in, nor regularly depended upon for Salvation, except he be owned, and acknowledged to be the Eternal Son of God. Martha was now fully persuaded of Christ's Divine Nature, of which the best of the Disciples till after our Saviour's Resurrection, had but a faint and uncertain persuasion. Observe, 2. How earnest and intent our Saviour was to dispatch the errand he came upon, Namely, to raise Lazarus from the Grave, and to comfort the Two mournful Sisters, he would not so much as enter the House till he had effected his work; and therefore he goes straight to the Grave, which probably was the place where Mary met him: Lord! it was thy Meat and Drink, to do the Will of thy Father; it was thy Meat and Drink by Day, thy Rest and Repose by Night: How unlike are we to thyself, if we suffer either our Pleasures or our Profits to divert us from our Duty. Observe, 3. What haste and speed Mary makes to attend upon her Saviour; she arose quickly and came unto him. Mary's Love added Wings to her motion. The Jews observing her hasty motion, have a loving suspicion that she is gone to the Grave to weep there; but their Thoughts were too low, for whilst they supposed that she went to a dead Brother, she was waiting upon a living Saviour. And she that used to sit at Jesus feet, now falls at his feet, in an awful veneration; the very gesture was supplicatory. And her humble prostration was seconded with a doleful Lamentation; Lord! If thou hadst been here my Brother had not died. Where Observe, A mixture of Faith with humane infirmity. Here was strength of Faith in ascribing so much Power to Christ, that his presence could preserve from Death; but here was Infirmity in supposing the necessity of Christ's presence for this purpose. Certainly he that did raise him from Death, being present, could have preserved him from dying, being absent, had he pleased. This was Mary's moan, Lord! hadst thou been here, our Brother had not died; full of Affection, but not from frailty and infirmity. However Christ takes no notice of her errors and infirmity; but all the reply we hear of, is a Compassionate Groan: which the following Verses acquaint us with.  
33 When Jesus therefore saw her weeping and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They say unto him, Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him. 37 And some of them said, Can not this man, which opened the eyes of the blind, have caused that even this man should not have died?  
Observe here, 1. The Condolency and tender Sympathy expressed by our Saviour, upon this occasion. He groaned in his Spirit, and was troubled. Or as the Original has it, he troubled himself, intimating that our Saviour's Passions were pure and holy, not like ours, muddy and mixed with sinful imperfection. The Commotions of his Affections were like the shaking of pure Water in a Chrystal-glass which still remain clear; and they arose and were calmed at his pleasure; he was not overpowered by them, but had them at his Command. Learn hence, That as Christ took upon him the Humane Nature, so he did assume also Humane Affections; thereby evidencing himself to be our Brother and near Kinsman, according to the Flesh. Learn, 2. That the Passions and Affections which our Saviour had and expressed, were always Holy and Innocent; he was not without them, but he was above them: they did never violently and immoderately trouble him, but when he pleased he troubled himself. Jesus groaned in Spirit, and Troubled himself. Observe, 2. How our Saviour manifests this Condolency and tender Sympathy with Martha and Mary, by his weeping. Jesus wept. Partly from Compassion, and partly for Example; in Compassion, first to humanity, to see how miserably Sin had debased the Humane Nature, and rendered Man like unto the Bruit Beasts that perish. 2dly, In Compassion to Lazarus, whom he was now about to bring back into a sinful and troublesome World. Thus St. Jerom, Non flevit Christus Lachrymas nostras, etc. Christ (says he) did not weep our Tears, he mourned over Lazarus not because dead, but because now to be brought again to Life. Again, Christ wept for our Example, to fetch Sighs and Tears from us, at the sight of others miseries, and especially at the Funerals of our godly Friends. Learn hence, That mourning and sorrow, and this expressed by Tears and weeping, is an Affection proper for those that go to Funerals; provided it be decently kept within due bounds, and is not excessive. For immoderate sorrow is hurtful to the living, and dishonourable to the dead, neither is it an Argument of more Love, but an Evidence of less Grace. Note, 3. How the Jews observing Christ's sorrow for, admire his Love to, Dead Lazarus. Behold! how he loved him. Christ's Love to his People is admirable and Soul amazing, such as see it, may admire it, but can never fully comprehend it. Note, 4. How some of the malicious Jews attempt to lessen the Reputation of our Saviour, not willing to own him to be God, because he did not keep Lazarus from dying; as if Christ could not be the Son of God, because he did not at all times, and in all cases exert and put forth his Divine Power. Whereas Christ acted freely and not necessarily, governing his Actions by his own Wisdom, as he saw most conducing to the ends and purposes of his own Glory.  
38 Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that if thou wouldst believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lift up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which stand by, I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with grave-clothes: and his face was bound about with a napkin. Jesus saith unto them, Lose him, and let him go.  
In these Verses we find our Lord addressing himself to the Miracle of raising Lazarus from the Grave. First he commands them to take away the Stone. But could not that Voice which raised the Dead, remove the Stone? Yes, no doubt; but it is always the Will of Christ that we put forth our utmost Endeavours and do what we can, in order to our own Deliverance. To remove the Stone and untie the Napkins was in their Power; This therefore they must do, but to raise the Dead was out of their Power; this therefore Christ will do alone. Our Hands must do their utmost, before Christ will put forth his Help. The Stone being thus removed, his Eyes begin; they are lift up to Heaven, His Father's Throne, from whence he expects to derive his Power. His Tongue Seconds his Eye, and he prays unto his Father. Christ as God wrought this Miracle by his own Power. Consider him as Mediator, and so he looks up to his Father by Prayer, yet we hear of no Prayer, but a Thanksgiving only. Christ's Will was his Prayer; whatever Christ willed, God granted. Christ and his Father having one Essence, one Nature, and one Will. Neither was it fit for Christ to pray vocally and audibly, lest the unbelieving Jews should say, he did all by entreaty, nothing by Power. Observe farther, That as Christ when he spoke to his Father, lifted up his Eyes, so when he spoke to dead Lazarus he lifted up his Voice, and cried aloud. This Christ did, that the Strength of the Voice might answer the Strength of the Affection: Since we vehemently utter what we earnestly desire; also that the greatness of the Voice might answer to the greatness of the Work, but especially that the Hearers might be Witnesses that this mighty Work was performed, not by any magical Enchantments, which are commonly mumbled forth with a low Voice, but by an authoritative and divine Command. In a word, might not Christ utter a loud Voice at the raising of Lazarus, that it might be a Representation of the shrill and loud Voice of the last Trumpet at the General Resurrection, which shall sound into all Graves, and raise all Flesh from their Bed of Dust? Obs. next, As the manner of our Lord's speaking with a loud Voice, so the Words spoken by him: Lazarus, Come forth. Mark, Christ says not, Lazarus revive, but as if he suppoposed him already alive, he says, Lazarus, Come forth; to let us know that they are alive to him, who are dead to us. Mark also, what a commanding Word this was, Come forth: not that it was in the power of these loud commanding Words to raise Lazarus, but in the quickening power of Christ which attended these words. Oh Blessed Saviour! It is thy Voice which we shall ere long hear sounding into the Bottom of the Grave and raising us up from our Bed of Dust. It is thy Voice that shall pierce the Rocks, divide the Mountains, and echo forth throughout the Universe, saying, Arise ye dead, and come to Judgement. Observe lastly, How readily obedient Lazarus was to the Call and Command of Christ; He that was dead came forth; and if Lazarus did thus instantly start up at the Voice of Christ in the Day of his Humiliation, how shall the dead be roused up out of their Graves by that Voice which will shake the powers of Heaven and move the Foundations of the Earth, in the Day of his Glorification! Question, But where was Lazarus his Soul all this while, that he was dead? if in Heaven, was it not a wrong to him to come from thence? If not, doth it not prove that the Soul sleeps as well as the Body? Ans. Souls go not to Heaven by Necessitation, as the Fire naturally and necessarily ascends upward. But are disposed of by God as the supreme Governor, those that have served him, go to Heaven, and those that have served the Devil, to Hell, and those that are not yet judged to either place, but are to live presently again upon Earth, as Lazarus was, are reserved by God accordingly: whether shut up in the Body as in a Swoon, or whether kept in the Custody and Hands of an Angel not far from the Body, waiting his pleasure, either to restore it to the Body, or to return it to its proper place of Bliss or Misery. The Scripture has not told us whether, and it would be too great Curiosity to inquire, and greater presumption to determine.  
45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 ¶ Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doth many miracles. 48 If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and nation.  
Observe here, 1. The different Effects which this Miracle had upon those Jews who were present at the raising of Lazarus. Some of them believed on Christ, but others persisting in their Unbelief, went to the Pharisees and informed against him. Notwithstanding all the Evidence which our Saviour gave of his being the Messiah by the Miracles which he wrought; yet many rejected him and refused to believe in him, to their unutterable and inevitable Condemnation. Obs. 2. How greatly disturbed the Pharisees were upon the Account of our Saviour's Miracles. Knowing how proper an Argument they were to convince Men, they concluded that if Christ were suffered to go on and work Miracles, he would draw all Men after him. Learn thence, That Jesus proved himself to be the true Messiah by the Miracles which he wrought, his Enemies themselves being Judges. For we find here, the worst of our Saviour's Enemies were afraid of his Miracles, that by them he would draw all Men after him. If we let him alone all Men will believe on him. Obs. 3. What was the Ground of the Pharisees fear, if they let Christ go on to work Miracles, that he would have so many Followers as would Alarm the Romans and awaken their Jealousy and cause them to come upon them with an Army to deprive them of the little Liberty they indulged them, and take away their Place and Nation: Their Place; that is, their Place of Worship, the Temple: And their Nation; that is, bring the whole Body of the Jewish Nation to utter Destruction. Learn hence, How all the Enemies and Opposers of Christ and his Kingdom do endeavour to colour their Quarrel with some specious Pretences, that they may hid the odiousness of their Practices from the Eye of the World, and may not be openly seen to fight against God. Thus the Pharisees here persecute our Saviour, not as the Messiah, (though the Miracles he wrought were a sufficient Evidence that he was such) but as one who would bring Ruin upon their Nation. If we let him alone, the Romans will come and take away both our Place and Nation.  
49 And one of them named Caiaphas, being the highpriest that same year, said unto them, Ye know nothing at all, 50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51 And this spoke he not of himself: but being highpriest that year, he prophesied that Jesus should die for that nation. 52 And not for that nation only, but that also he should gather together in one, the children of God that were scattered abroad.  
The foregoing Verses acquainted us with the Apprehension which the chief Priests had of the Necessity of taking away the Life of our blessed Saviour; Lest the Romans should take away both their Place and Nation. Now here in these Verses Caiaphas the Highpriest delivers his Opinion for the preventing of this danger, he tells the rest that they ought not to boggle at the Matter, but come to a positive and peremptory Resolution to provide for the Public Safety, Right or Wrong; and that it is great Folly to prefer one Man's Life, though never so innocent before a Nations Welfare; a most wicked and devilish Speech; as a Judge he regarded not what was lawful, but as a wicked Politician he consulted what was expedient; he declares that one Man, though never so good and holy, though never so just and innocent, had better die, than a whole Nation suffer: Whereas it is in any case unlawful to do Evil that Good may come. Learn hence, That although it be the Duty of all Persons to pray for, and endeavour after the public Welfare of a Church and Nation whereof they are Members, yet it is altogether unlawful to promote the greatest National Good, by wicked and unlawful Means. Observe further, How God overruled the Tongue of Caiaphas, beyond his own intention, prophetically to foretell that great good which by our Saviour's death should redound to the World. And that the Fruit and Benefit of his death should not only extend to the Jews, but to the Gentiles also; and that he should gather into one Body or Church, all that truly believe in him; though far and wide dispersed upon the Face of the Earth. Hence learn, 1. That the Spirit of Prophecy did sometimes fall upon very bad Men; and God has been pleased to reveal some part of his Mind to the worst of Men. Thus Pharaoh and Nebuchadnezar had in their Dreams a Revelation from God what things he intended to do. Learn 2. That it is consistent with the Holiness of God sometimes to make use of the Tongues of the worst of Men to publish and declare his Will. Caiaphas here though a vile and wicked Man was influenced by God to prophesy and speak an Oracle. Almighty God may, when he please, employ wicked Men this way, without any prejudice to his Holiness. This Caiaphas spoke not of himself, but being Highpriest, he prophesied that Jesus should die for that Nation.  
53 Then from that day forth, they took counsel together for to put him to death. 54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55 ¶ And the Jews passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56 Then sought they for Jesus, and spoke among themselves, as they stood in the Temple, What think ye, that he will hot come to the feast? 57 Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should show it, that they might take him.  
Observe here, 1. How baneful and destructive Evil Counsel is, especially out of the Mouth of leading Men, and how soon embraced and followed. Caiaphas no sooner propounds the putting of Christ to Death, but from that Day forward they lie in wait to take him. The Highpriest had satisfied their Consciences, and now they make all possible speed to put their malicious Designs and purposes in Execution. Obs. 2. The prudential Care and Means which our Lord used for his own Preservation, to avoid their fury; he withdraws himself privately into a Place called Ephraim, and there continues with his Disciples. Learn, As Christ himself fled, so is it lawful for his Servants to flee when their Life is conspired against by their bloody Enemies; and the Persecution is Personal. Observe, 3. When the time was come that he was to expose himself, when the time of the Passover drew near, in which he being the true Pascal Lamb was to be slain; to put an end to that Type, he withdraws no more, but surrenders himself to the Rage and Fury of his Enemies, and dies a shameful Death for shameful Sinners, as the next Chapter more at large informs us.   

CHAP. XII.  
THen Jesus, six days before the passover, came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.  
The latter end of the foregoing Chapter acquainted us with the prudential Care of Christ in withdrawing from the Fury of his Enemies in and about Jerusalem, who were consulting his Destruction: his time not being fully come, he gets out of the way of his Persecutors. But now the Passover being at hand, which was the time that this Lamb of God was to die as a Sacrifice for the Sin of the World; Our Lord comes forth first to Bethany and then to Jerusalem, not fearing the Teeth of his Enemies, but with a fixed Resolution to encounter Death and Danger for the Salvation of his People. His Example teacheth us. That altho' we are bound by all lawful Means and prudential Methods to preserve ourselves from the unjust Violence of our Persecutors, yet when God's time for our Sufferings is come, and we evidently see that it is his Will that we suffer for his sake, we ought to set our Faces very cheerfully towards it, and resign up ourselves to the Wisdom and Will of God. Thus did Christ here, ch. 11.54. we find he withdrew from Suffering, his Hour not being then come; but now when the Passover was nigh at hand, which was the time when he was to suffer, he sets his Face towards Jerusalem, and withdraws no more.  
2 There they made him a supper, and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment, of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simons son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always.  
In these Verses, an account is given of our Saviour's entertainment at Bethany, after he had raised Lazarus. A Supper is made for him; at which Martha served, and Lazarus sat with him; but Mary Anoints Christ with precious Ointments. Where Note, 1. The Action which this Holy Woman performed, she pours a Box of precious Ointment upon our Saviour's Head, as he sat at Meat, according to the custom of the Eastern Countries at their Feasts. I do not find that any of the Apostles were at thus much charge and cost, to put honour upon our Saviour, as this poor Woman was. From whence learn, 1. That where strong Love prevails in the Heart, nothing is adjudged too dear for Christ; neither will it suffer itself to be out-shined by any Examples. The weakest Woman that strongly Loves her Saviour, will vie with the greatest Apostle, and Piously strive to express the fervour of her Affection towards him. Observe, 2. How this Action was resented and reflected upon by murmuring Judas, who valued this Ointment at Three hundred Pence, and grudged the bestowing of it upon Christ. He accuses this Holy Woman of needless prodigality. Lord! How doth a Covetous heart think every thing too good for Thee. He that sees a Pious Action performed, and seeks to lessen or undervalue it, shows himself possessed with a Spirit of Envy. Judas his invidious Spirit makes him censure an Action which Christ highly approved. Hence learn, That Men who know not our Hearts, may through ignorance or prejudice censure and condemn those Actions which God doth commend and will graciously reward. Happy was it for this poor Woman, that she had a more Righteous Judge to pass Sentence upon her Action than wicked Judas. Observe, 3. How readily our Holy Lord vindicates this poor Woman, she says nothing for herself, nor need she, having such an Advocate, and gives the Reason for her Action, She did it for my Burial, as Kings and great Persons were wont in those Eastern Countries, at their Funerals to be Embalmed with Odours and sweet Perfumes. So saith our Saviour, this Woman to declare her Faith in me, as her King and Lord, doth with this Box of Ointment as it were beforehand Embalm my Body for its Burial. True Faith will put honour upon a Crucified, as well as Glorified Saviour. This Holy Woman accounts Christ worthy of all honour in his Death; believing it would be a sweet smelling Sacrifice unto God, and the Savour of Life unto his People.  
9 Much people of the Jews therefore knew that he was there: and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.  
Observe here, It was not zeal but curiosity which brought these persons at this time to Christ; they had an itching desire to see Lazarus, to inquire after the Truth of his Death; and possibly after the state of the Dead, and the condition that separated Souls are in, after Death. Thus the Miracles of Christ drew many followers after his Person, who were never converted by his Doctrine. It was the Sin of many, when Christ was here upon Earth, that they flocked after him; rather out of Curiosity than out of Conscience, and chose rather to gaze upon his Works, than to fall in Love with the Worker. The Multitude here came to Bethany, Not for Jesus' sake only, but that they might see Lazarus also.  
10 ¶ But the chief priests consulted, that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Jesus.  
Observe here, 1. The unreasonableness of that Rage and Madness, which was found in the chief Priests against Lazarus; They consulted together how they might put Lazarus to Death. But supposing that Christ had spoken Blasphemy, in making himself equal with God, or supposing that he had broken the Sabbath, by curing the Man that was Born Blind on that Day; yet what had Lazarus done that he must be put to Death? But from hence we learn, That such as have received special Mercy and Favours from Christ, or are made the Instruments of his Glory, must expect to be made the Mark and Butt of malicious Enemies. Christ had highly honoured Lazarus, by raising him from the Grave; and here there is a Resolution against his Life, whom Christ had thus highly Honoured. The chief Priests consulted that they might put Lazarus to Death also. Observe, 2. The cause why the Chief Priests consulted that they might put Lazarus to Death; Namely, Because that by Reason of him many of the Jews went away and believed on Jesus. That is, many of the Jews seeing the Miracle of Christ's raising Lazarus from the Grave, were drawn thereby to Believe in Jesus Christ; and this so enraged the Chief Priests against Lazarus, that they sought to put him to Death. Learn hence, That nothing so much enrages the Enemies of Christ, as the enlargement of his Kingdom; and the sight of the number of Believers daily increasing. This provokes the Devil's wrath, and his Servants rage.  
12 ¶ On the next day, much people that were come to the Feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm-trees, and went forth to meet him, and cried, Hosanna, blessed is the King of Israel that cometh in the name of the Lord. 14 And Jesus when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Zion; behold, thy King cometh, fitting on an ass' colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.  
Here we have Recorded the carriage of the Multitude towards our Saviour, when he came near the City of Jerusalem: They take Palms in their Hands and go forth to meet him, and cast their Garments on the Ground before him to Ride upon; yea they do not only Disrobe their Backs, but expend their Breath in joyful Acclamations, and loud hosannah's, wishing all manner of Prosperity to their meek but mighty King. In this Princelike; yet Poor and Despicable Pomp, doth our Saviour enter the Famous City of Jerusalem. Lord! How far wert thou from affecting Worldly Greatness and Grandeur. Thou despisest that Glory, which our Hearts fond Admire: Yet because Christ was a King, he would be proclaimed such, and have his Kingdom confessed, and applauded and blest. Yet that it might appear that his Kingdom was not of this World, he abandons all Worldly magnificence. Oh Glorious, yet homely Pomp! Oh meek, but mighty Prince!  
17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. 20 ¶ And there were certain Greeks among them, that came up to worship at the feast: 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again, Andrew and Philip told Jesus.  
Observe here, 1. How the Multitude at Jerusalem came forth to meet Christ, when he was making his public entry into the City; hearing the fame of his Miracles. For this cause the People also met him, for that they had heard that he had done this Miracle. Observe, 2. How amongst others who came forth to meet our Saviour, certain Greeks, or Gentile Proselytes, who came up to worship in the outward Court of the Temple, apply themselves to Philip, that he would help them to a sight of Jesus. Sir, we would see Jesus. It is probable that this desire to see Christ in these persons, proceeded from Curiosity only. But if it did produce true Faith in them, we may thence infer, That a spiritual sight of Christ by the discerning Eye of a Believer's Faith; it is the most glorious, and consequently the most desirable sight in all the World; and so must needs be, for it is a Soul-Ravishing, a Soul-Satisfying, a Soul-Transforming, and a Soulsaving sight. This sight of Christ by Faith, will constrain a Soul highly to admire, and greatly to commend him. It will incline a Soul to choose him, and cleave unto him; and will set the Soul a longing for the full fruition and final enjoyment of him. Luke 2.29. Mine eyes have seen thy Salvation: now let thy Servant departed. Observe lastly, How the Envious Pharisees were galled, and cut to the Heart, to see such a Multitude both of Jews and Greeks crowding out of the City, to meet Jesus in his Triumphant entrance into the City. The Pharisees said, Behold the World is gone after him. Learn hence, That in the day of Christ's greatest Solemnity and Triumph, there will not be wanting some persons of such a cankered disposition, that they will neither rejoice themselves, nor can they endure that others should. This was the case of the wicked Pharisees here.  
23 ¶ And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily verily I say unto you, Except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life, shall lose it: and he that hateth his life in this world, shall keep it unto life eternal.  
Observe here, 1. How our blessed Saviour entertains his followers with a Discourse concerning his approaching Death and Sufferings. The hour is coming that the Son of Man shall be glorified. Observe, 2. How he Arms his Disciples against the scandal of the Cross, by showing them the great Benefit that would redound by his Death unto all Mankind; and this by a Similitude taken from Grain, Except a Corn of Wheat fall into the Ground and die, it abideth alone. That is, as Corn unsown, lodged in the Barn, or laid up in the Chamber, never multiplies nor increases; but sow it in the Field, and bury it in the Earth, and it multiplies and increases, 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 fructify. That brought a plentiful Increase 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 cheerfully 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 fidelity 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, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.  
Whilst our Saviour was thus preaching of his own Death and Sufferings, a Natural horror of his approaching Passion, (though 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 glorify thy name. Learn hence, 1. That mere 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 Glorify 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 glorify it again. That is, as God the Father had been already glorified in his Son's Life, Doctrine, and Miracles; so he would farther glorify 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 unparallelled 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 thundered: others said, An angel spoke to him. 30 Jesus answered, and said, This voice came not because of me, but for your sakes. 31 Now is the judgement 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 spoke 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 spoke with an Audible Voice to Christ his Son; it was for his Consolation, and the People's Confirmation. His Soul being troubled, he stood in need as Mediator, of comfort from his Father; and the People had here a farther and fuller Confirmation of his being the promised and true Messiah; that so they might Believe in him. This voice came not because of me; That is, not only or chief 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 glorify his Name. Observe, 3. Our Saviour declares a double effect and fruit of his Death and Passion. 1. The judgement of this World. Now is the judgement of this World, now shall the Prince of this World be cast out. That is, my Death will be the Devil's overthrow; will bring down Sin, and deliver the World from the Tyranny and Dominion of Sin and Satan. Learn hence, 1. That Satan is the Prince and Ruler of all those who live in Sin; not a Prince by Legal Right, but by Tyrannical Usurpation. 2. That this Usurper Satan will not quit his Possession, unless he be cast out. 3. That Christ by his Death has cast out Satan, dethroned him, and deprived him of his Tyrannical Usurpation. Now is the Prince of this World cast out. That is, I will shortly by my Death deliver the World from the slavery of Sin, and Dominion of Satan; and particularly from that Idolatry which the greatest part of the World were then in slavery under. The second effect and fruit of Christ's Death which is here declared, is his drawing all Men unto him. When I am lifted up from the Earth, I will draw all Men unto me. There is a twofold lifting up of Christ; the first Ignominious, when he was hung upon the Cross; the second Glorious in the Preaching of the Gospel, by this he draws all Men unto him; that is, by the Preaching of the Gospel, he calls and invites all persons to himself; he offers the Benefits of his Death to all, and gathered a Church to himself out of the Gentile, as well as the Jewish World. Learn, 1. That all persons are naturally unwilling to come to Christ; they must be drawn. 2. That Christ meritoriously by his Death, and instrumentally by the Preaching of the Gospel, draws Sinners unto himself. 3. That it is not a few, or small number, but a very great number, consisting both of Jews and Gentiles, Bond and Free, persons of all Nations, Sexes, Ages, and Conditions, whom Christ draweth: Not that all are effectually drawn to Christ, so as savingly to Believe in him; but by the Preaching of the Gospel, they are called and invited to him; and the Benefits of his Death are offered to them. Thus Christ being lifted up, upon his Cross, and on the Pole of his Gospel, draws all Men unto him.  
34 The people answered him, We have heard out of the law, that Christ abideth for ever: and how sayest thou, The Son of Man must be lift up? who is this Son of Man? 35 Then Jesus said unto them, Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spoke Jesus and departed, and did hid himself from them.  
Observe here, 1. T●● Objection which the Jews make against our Saviour's being the True Messiah. Their Argument runs thus, It was foretold under the Law that Christ or the Messiah abideth for ever; but thou sayest the Son of Man must be lift up and die. How then canst thou be the promised Messiah? The Answer is, in his state of Humiliation unto Death, he was lifted up; but in his state of Exaltation he abideth for ever. Learn hence, That Christ's lifting up by Death, and his abiding for ever, do very well consist together; for both are true of him: The one in his state of Humiliation, the other in his state of Exaltation. Observe, 2. Our Saviour returns no Answer to their cavilling Objection, nor doth he undertake to demonstrate how his Sufferings and his abiding for ever are consistent; but gives them intimations that he was the Light of the World, and advises them whilst they had the Light with them, to prise it highly, and improve it faithfully. Yet a little while is the Light with you, walk whilst ye have the Light; lest Darkness come upon you. Note here, 1. A choice and singular Privilege enjoyed; the Light is with you; a personal Light, Christ; a Doctrinal Light, the Gospel: Both these brought with them a Light of Knowledge, answering our Darkness of Ignorance; a Light of Grace and Holiness, answering our Darkness of Sin, which we had brought upon ourselves; and a Light of Joy and Comfort, answering the Darkness of Misery and Horror, which we lay under by reason of our guilt. Note, 2. The time of enjoying this privilege limited; yet a little while is the Light with you. The time of a People's enjoying the Light and Liberty of the Gospel, it is a limited time, it is a short time. Note, 3. A Duty enjoined by Christ, answerable to the privilege enjoyed by us; Walk whilst ye have the Light. An uniform and constant course of Holy walking, according to the Rule of the Gospel, is the indispensable Duty and Obligation of all those that enjoy the Light and Liberty of the Gospel. Namely, To walk according to the precepts and commands of the Gospel, answerable to the Privileges and Prerogatives of the Gospel, answerable to the helps and supplies of Grace which the Gospel affords; and answerable to the glorious hope and expectation, which the Gospel raises us unto. Note 4. A danger threatened to the neglecters of this Duty; lest Darkness come upon you. Namely, A Darkness of Ignorance and judicial Blindness; a Darkness of Error and Seduction, a Darkness of Horror and Despair; and the fatal and final Darkness of Death and Hell; for all contemners of Gospel Light, there is reserved the Blackness of Darkness for ever; where Sin and Torment run parallel, their Torment makes them Sin, and their Sin feeds their Torment.  
37 ¶ But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spoke, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spoke of him.  
Observe here, 1. The astonishing Infidelity and unbelief of the Jews, who heard our Saviour's Doctrine, and were Eye-witnesses of his Miracles; Tho' he had done so many miracles before them, yet they believed not on him. Let not the faithful Ministers of Christ be discouraged, and over much dejected, at their want of success in dispensing of the Gospel, when they observe and consider the small success of our Saviour's own Ministry in the Hearts and Lives of his hearers: Yea tho' his Ministry was accompanied with Miracles, and tho' his Miracles were many in number, mighty in nature, clear and obvious to Sense, being wrought before their Eyes; yet his Ministry succeeded not, and his Miracles prevailed not: Lord! what little success has the offer of Christ in the Gospel met with, from the first Original Tender to this Day. Obstinate Infidelity, and cursed Hypocrisy, draw more Souls to Hell, than all the Devils in Hell. Observe, 2. How the present Infidelity of these unbelieving Jews, was long before foretold, and Prophesied of, by the Prophet Esaias, ch. 53. 1. Lord, who hath believed our report? that is, our Preaching. Where Note, That Isaias' Complaint of the small success of his Preaching, was a Prophecy and Prediction of the like success that Christ and his Ministers should have under the Gospel. Learn hence, That the Gospel in all Ages has met with more that have rejected it by unbelief, than have savingly entertained it by Faith. Isaias complained before Christ, and his Apostles and Ministers in every Age since; that few have believed their Reports. Observe, 3. That tho' the present unbelief of the Obstinate Jews, was long foretold by the Prophets of God; yet the Prophet's Prediction was no cause of their unbelief, or that which laid them under an impossibility of believing; but the fault lay in their own Obstinate Wills, with respect to which, by the just judgement of God they were blinded and hardened, for their contempt of Christ, the promised Messiah. When Men close their Eyes wilfully, and say they will not see, it is just with God to close their Eyes judicially, and say they shall not see. He hath blinded their Eyes and hardened their hearts, etc.  
42 ¶ Nevertheless among the chief rulers, also, many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. 43 For they loved the praise of men more than the praise of God.  
Observe here, 1. That altho' the generality of the Jews were thus hardened under Christ's Ministry and Miracles; yet there were some, and those of the chief Rank, even Rulers, that did believe on him: That is, they were under strong and powerful convictions, that he was the true and expected Messiah; even in times and places where obstinacy and infidelity most prevails, the Ministry of the word shall not be altogether without its fruit; Christ here had some, and those of the Rulers too, who believed on him, when others under the same word were hardened. Nevertheless among the chief Rulers, also many believed on him. Observe, 2. That tho' many of the chief Rulers had a secret Belief, or an inward Persuasion that Christ was the promised and expected Messiah; yet it was not sufficient to make them openly own, confess and avow him to be such; for fear of Excommunication from the Pharisees. They did not confess him, lest they should be put out of the Synagogue. Slavish fear of Men, and suffering by them, has hindered many from believing on Christ, and kept more from an open owning and confessing of him. Because of the Pharisees they did not confess him. Observe, 3. As the fear of Suffering on the one hand, so the Love of Reputation on the other, kept them from owning and confessing Jesus to be the Christ. They loved the praise of Men more than the praise of God. That is, They valued Honour and Applause from Men, more than God's honouring and approving them. There is no greater snare to draw persons from their Duty, than inordinate Love and Affection to their own Credit and Reputation. Oh how often is the Applause and Commendation of Men preferred before the Testimony and Approbation of God Here was their snare, They loved the praise of Men more than the praise of God.  
44 ¶ Jesus cried, and said, he that believeth on me, believeth not on me, but on him that sent me. 45 And he that seethe me, seethe him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.  
In these Verses, we have our blessed Saviour's farewell Sermon to the Jews, concerning his Person, Office, and Doctrine; as touching his Person, he acquaints them with his Divine Nature, his oneness and equality with the Father; and accordingly challenges not only the Assent, but also the Obedience and Adoration of their Faith. Jesus cried, saying, he that believeth on me, believeth not on me, but on him that sent me. That is, He that believeth on me, doth not believe on a mere Man; but on him that is truly and really God, as well as Man, and therefore he being true God, one in Essence, and equal in Power and Glory with the Father; their believing in him, was believing in God the Father that sent him. Observe. 2. The Argument which our Saviour uses to prove that Believers in Christ do Believe in the Father. He that seethe me, seethe him that sent me. That is, He that seethe me Spiritually, and by Faith; seethe my Father to be one with me in Essence, tho' not in person; and he that seethe me in my Miraculous works which I do, seethe him also that sent me, by whom I do these mighty works. Learn hance, 1. That we do not see Christ aright by the Eye of our Faith, unless we see him and Believe him to be truly and really God; one with, and equal to the Father, he that seethe me, seethe in me him that sent me. Learn, 2. That the Father is not to be seen but in the Son, nor can Believers know what the Father is, but by seeing what the Son is, and what they see the Son to be, that the Father is in him. For he that seethe me, seethe him that sent me. Observe, 3. The dreadful judgement which Christ denounces against all Unbelievers, and such as reject him, by rejecting of his Gospel; for tho' at Christ's first coming, his errand was not to judge the World; but to save the World, that is, to offer the tenders of Salvation to lost Sinners: yet at his second coming he would judge them at the last Day; when the Word preached to them, and rejected by them, will give a judicial Testimony against them. Learn hence, 1. That Christ and his Doctrine are inseparable; to receive his Doctrine, is to receive him, and to reject his Doctrine, is to reject him. 2. That such rejecters of Christ and the Doctrine of the Gospel, shall not escape the judgement of Christ at the great Day. 3. That at the great Day, were there no other witness against the rejecters of Christ and his Gospel, but the Word preached; yet that alone will be sufficient both for their Conviction and Condemnation. The word that I have spoken, the same shall judge him in the last day. Observe, 4. The Argument and Reason which our Saviour produces, to prove that the Word of God, and the Doctrine of the Gospel slighted and rejected, should condemn Sinners, at the great Day. Namely, From the Divine Authority of his Doctrine; for albeit, his Doctrine was his own, as he was true God, yet as Man, and as Mediator it was not his own, but the Father's which sent him; so that his Word and Doctrine being Divine, and the Father's as well as his, (for he did not speak of himself; that is, of himself alone; and without the Father,) it is sufficient to Judge and Condemn all the rejecters and despisers of it. Learn hence, 1. That tho' the Doctrine of the Gospel be Christ's own, as he is truly and really God; yet it was not his own as mere Man, exclusive of the Father, who is one God with him; and who gave him a Commission and Instructions, as Mediator, to Preach and Publish the glad tidings of the Gospel; for says he, I have not spoken of myself, but the Father which sent me gave me a Commandment. 2. That the Doctrine which Christ delivered by command from the Father, doth point out the way to Eternal Life, and will bring lost Sinners thereunto, if they sincerely believe it and obey it. I know that his Commandment is Life everlasting. 3. That therefore Sinners who reject the Doctrine of Christ contained in the Gospel, do highly Dishonour, Offend, and Affront, both the Father and Son, and bring upon themselves a just and righteous judgement; and expose themselves to unutterable and inevitable condemnation. The word that I have spoken, the same shall judge him in the last Day.   

CHAP. XIII.  
1 NOW before the feast of the passover, when Jesus knew that his hour was come, that he should departed out of this world, unto the Father, having loved his own which were in the world, he loved them unto the end. 2 And supper being ended, (the devil having now put into the heart of Judas Iscariot, Simons son to betray him) 3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God,  
In this Chapter is Recorded the History of our Saviour's washing his Disciples Feet, an Action full of Humility and Condescension, and propounded to his followers Imitation. The Circumstance of Time is here noted, when this Act was done; Namely, At the Feast of the Passover, when the time of our Saviour's departure was at hand; and having constantly and immutably loved his own, he expresses the permanency of his Love towards them to the end, by this Action of his, in washing their Feet. Here Note, How Christ chose the Time of the Jewish Passover to suffer in, that he might prove himself to be the substance of that Type; that he was the true Pascal Lamb, who by the Sacrifice of his Death did atone Divine displeasure, and taketh away the Sins of the World. Observe, 2. The means which the Wisdom of God permitted, to bring the Lord of Life to his Ignominious Death. And that was the Treason, and perfidiousness of one of his own Disciples, Judas Iscariot. Where Observe, 1. The person betraying Judas; Judas a Professor, Judas a Preacher, Judas an Apostle, being one of the Twelve; whom Christ had chosen out of all the World to be his dearest Friend. Can we wonder to find Friends unfriendly, or unfaithful towards us, when our Saviour had a Traitor in his own House? Observe, 2. The heinousness of Judas Sin, in betraying Christ, he betrayed Christ Jesus a Man, Christ Jesus his Master, Christ. Jesus his Maker; the first was Murder, the second Treason. Lord! It is no strange or uncommon thing, for the vilest of Sins, and most horrid impieties to be acted by persons making the most eminent profession of thy holy Religion. Observe, 3. What hand the Devil had in the Sufferings of our Saviour: He put it into Judas' heart to betray Christ; that is, he did suggest and inject such thoughts into his mind, which Judas instantly closed with. The Devil being a Spirit, has a quick access to our Spirits, and can instill his suggestions into them, as Christ did breath upon his Disciples, and they received the Holy Ghost, and were filled with the Spirit; so Satan breathes filthy suggestions into the Spirits of Men, and fills them with all manner of wickedness, even with the Spirit of Hell itself. The Devil put it into Judas heart to betray him.  
4 He rises from supper, and laid aside his garments, and took a towel and girded himself. 5 After that, he poureth water into a basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded.  
Observe here, The admirable humility, and great self-denial of our Lord and Master; he arises from Supper, whilst his Disciples sat still, and he that came in the form of a Servant, performs all the offices of the meanest Servant to his Disciples; he lays aside his upper Garments, he girds himself with a Towel, pours Water into a Basin, and gins to wash and wipe their Feet, which lay out behind them, as they leaned at the Table; all which was a most servile employment. Learn hence, That the wonderful humility of Jesus Christ inclined him to do the meanest offices of Service unto his People, even to become a Servant to them, in the Day of his Humiliation; and tho' now glorified in Heaven, he retains the same Compassionate Heart towards them, as when here on Earth.  
6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him, He that is washed, needeth not, save to wash his feet, but is clean every whit: and ye are clean, but not all. 11 For he knew who should betray him; therefore said he, ye are not all clean.  
Observe here, 1. How Simon Peter refuses to admit of such a condescending act from Christ his Lord and Master, as the washing of his Feet. Lord! Thou shalt never wash my Feet; it is a sinful humility to refuse the offered favours of Christ, because we are unworthy to receive them. Tho' we are not worthy of Christ, and of his Love; yet Christ is worthy of us, and of our Faith. Observe, 2. Our Saviour's Reply to Peter's refusal. 1. He tells him that there was more in it than the bare act of washing did at first sight import, and that he should know hereafter what he did not understand now. What I do, thou knowest not now, but thou shalt know hereafter. Learn hence, 1. That the Servants of God themselves, are oftimes much to seek and cannot apprehend and understand at present, the actings and deal of God with them; they understand not either the intent, or the event of God's dispensations. 2. That altho' God's deal with his Children and People are for a while in the dark, and are not presently made known; yet there will come a time for the clearing and evidencing of them, when they shall understand that all his dispensations were in mercy to them. The second part of our Saviour's Reply to St. Peter follows, If I wash thee not, thou hast no part with me; as if Christ had said, Peter, This external act of mine in washing thy Feet, doth signify something farther, and imports my washing of thy Soul from the guilt and defilement of Sin, without which thou canst neither have interest in me, nor Communion with me. Learn hence, 1. That so universal is the pollution of Sin, that every Soul stands in need of washing. 2. That Christ washeth all that have a part and interest in him, both from the guilt and pollution of all their Sin. Observe, 3. That St. Peter now understanding better what was meant by this outward washing, Namely, That it did signify and represent the cleansing of the Soul from the defilement of Sin, he is so far from refusing that Christ should wash his Feet, that he offers, Hands, and Head, and all to be washed by him. Lord not my Feet only, etc. Learn hence, That so thoroughly sensible are the Saints of the filthiness and pollution of Sin; that they desire nothing more than an inward, thorough, and prevailing purification of their whole Man, by the Blood and Spirit of the Lord Jesus. Observe, 4. Our Saviour's Reply to St. Peters' last Request, he that is washed, needeth not, save to wash his Feet; plainly alluding to the custom of those Countries, where going abroad barefoot, or with thin Sandals, covering only a small part of their Feet, they had frequent occasion to wash their Feet, but no need to wash their whole Bodies. In like manner, the Saints and Servants of God, who are already washed and cleansed by the Blood of Christ from the guilt of their Sins, and have a real work of Renovation and Sanctification begun in them by the Spirit of Christ, they ought to be daily purging and purifying their Affections and Actions, and labouring daily after further measures and degrees of Sanctification. Learn hence, 1. That the holiest, the wisest, and the best of Saints; whilst here in a World of Sin and Temptation, do stand in need of a daily washing by Repentance; and according to their renewed and repeated acts of Sin. 2. That all justified persons are in God's account clean persons; ye are clean, but not all; that is, you are justified and pardoned, sanctified and cleansed, all of you excepting Judas, whose heart was known to Christ, tho' his Hypocrisy was hid from the Disciples.  
12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? 13 Ye call me Master, and Lord: and ye say well; for so I am. 14 If I then your Lord and Master, have washed your feet, ye also aught to wash one another's feet. 15 For I have given you an example, that ye should do as I have done to you. 16 Verily verily I say unto you, The servant is not greater than his lord, neither he that is sent, greater than he that sent him.  
In these words, our Saviour declares to his Disciples his intention and design in washing of their Feet; Namely, To teach them by his Example, the duty of humility; that as he had performed that act of abasement towards them, so should they be ready to perform all offices of Love, and humble Condescension one towards another. Behold, I have given you an Example, that ye should do as I have done unto you. Learn thence, That humility and mutual condescension amongst the Members and Ministers of Jesus Christ, is a most necessary Grace and Duty, which the Son of God not only taught by his Doctrine, but recommended and enforced by his Example. Observe farther, The Argument which Christ makes use of to press the imitation of his Example upon them; and that is drawn from the titles given to him by his Disciples. Ye call me Master, and Lord, and so I am. Now Servants ought to imitate their Master, and Subjects to obey their Lord and King. Christ is a Master to teach and direct; a Lord to govern and protect; as he is a Master, we are to learn in his School; as he is a Lord we are to serve in his House; he must be submitted to as a Prince, as well as relied upon as a Saviour. It is in vain to expect Salvation from him, if we do not yield subjection to him: Another Argument which our Lord makes use of to press his Disciples to imitate his Example, is drawn from his Dignity and Superiority over them: The Servant is not greater than his Lord; as if Christ had said, Tho' you my Disciples are to have a very high and honourable station, in the Gospel Church; yet let not this swell you with pride; but be you mutually condescending to each other. Remembering you are yet but Servants to myself, and aught to be so to one another; and the Servant is not greater than his Lord. Learn hence, That whatever dignity Christ confers upon his Servants and Officers, yet he is over them all, superior to them and above them. 2. That the consideration of Christ's Dignity, and his Minister's meanness, aught to keep their minds humble and lowly, and far from affecting Superiority over their Brethren. The Servant is not greater than his Lord; nor he that is sent greater than he that sent him.  
17 If ye know these things, happy are ye if ye do them.  
Our Lord here intimates unto to us these two things. 1. The necessity of Knowledge, in order unto Practice. 2. The necessity of Practice, in order unto Happiness. A Man may know the Will of God indeed and not do it; but he can never do the Will of God (acceptably) and not know it. Learn hence, 1. That Christ doth not approve of a blind Obedience in his People; but requires that their Practice and Obedience be founded upon Understanding and Knowledge. 2. That the first care of those that will be Christ's Disciples and followers, must be this: With all seriousness to apply themselves to the Knowledge of their Master's Will. 3. That next to the Knowledge of our Duty, our first and chief care must be to practise every thing that we understand, and know to be our Duty. 4. That a right-knowledge and practice of our Duty, will certainly make us happy. If ye know these things, happy are ye if do them.  
18 ¶ I speak not of you all; I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me.  
If the choosing spoken of here be understood of Eternal Election, a choosing to everlasting Life; than it affords a strong Argument to prove Christ to be God. Thus, he that is the Author of Eternal Election, is God, but Christ is such, I know whom I have chosen. Consider Christ as God, so we are chosen by him, consider him as Mediator, and so we are chosen in him. If the choosing here, be meant of choosing to the work of the Apostleship; then our Saviour tells his Disciples, that it need not seem strange to them, that he chose one to be an Apostle, whom he knew would prove a Traitor; for hereby that Scripture Prophecy, Ps. 41.9. would be fulfilled, He that eateth Bread with me, hath lift up the heel against me; which tho' it was literally spoken of Achitophel's Treachery against David; yet was it Prophetically spoken of Judas his Treason against Christ; and the Expression of lifting up the heel, is Metaphorical, taken from a fed Beast, that Kicks against his Master. Learn hence, That Christ did, and his followers do, daily suffer, not only from open Enemies, but from bosom and familiar Friends. Lord! How many are there in the World, who by profession lift up their Hand unto thee; who yet by Treason and Rebellion lift up their Heel against thee.  
19 Now I tell you before it come, that when it is come to pass, ye may believe that I am he.  
Here another Argument occurs, to prove the Divinity of our Blessed Saviour; from his fore knowledge of Judas his Treason, the person who, the Time when, and the Place where, were all known to Christ. I tell you before it come to pass. The Argument lies thus, He that foresaw the future Actions of Men, and infallibly foreknew the future Events and Issues of things, is certainly God. But Christ did this; therefore he is really God: And he tells us here, that for this very Reason, he foretold now the Treason of Judas; Now I tell you before, that when it is come to pass, ye may believe that I am Herald What He doth he mean? What He could foretell so many things to come, which did not depend upon necessary, but contingent causes only? This He was not a mere Man surely, for he knows not what shall be on the morrow; but must be real God, because he knew all things; not by Revelation, as the Prophets knew things to come; but by immediate inspection, and simple intuition; so that we may say with Peter, Lord, Thou knowest all things, and because thou knowest all things, thou art God.  
20 Verily verily I say unto you, He that receiveth whomsoever I send, receiveth me: and he that receiveth me, receiveth him that sent me.  
Lest his Apostles should think that for the Treachery of one of them, they shoul all become odious and abominable to the whole World; our Saviour encourages them with this promise and assurance, that there should be those that would receive them; and he would take it as kindly, as if they received himself, He that receiveth you receiveth me. Learn hence, That it is a sweet encouragement to the Ministers of Christ; unto the faithful discharge of their Duty; that Christ and the Father account that the respect paid to the Ministers of the Gospel, is paid to themselves; and on the contrary, that all the contempt cast upon them, reflects upon themselves. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me.  
21 When Jesus had thus said, he was troubled in spirit, and testified and said, Verily verily I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another doubting of whom he spoke.  
Oh what an astonishing word was this, one shall betray me; one of my Disciples shall betray me, yea one of you, my Disciples and Apostles shall do it; well might they look one upon another with sorrow and amazement, to hear that their Master should die; that he should die by Treason, and that the Traitors should be one of themselves; yet do not they censure one another, but suspect themselves, saying, Master is it I? not Master is it Judas! Learn hence, 1. That it is possible for secret wickedness to lurk, yea for the greatest villainy to lodge in the hearts of Professors, in whose Conversation appeareth nothing that may give a just suspicion to others. Learn, 2. That it is both the duty and property of the Disciples of Christ, to have so much Candour and Brotherly Love, as not rashly to censure and judge one another, but to hope the best of others, and to fear the worst of themselves.  
23 Now there was leaning on Jesus bosom, one of his disciples whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spoke. 25 He then lying on Jesus breast, saith unto him, Lord, who is it? 26 Jesus answered, He it is to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop, Satan entered into him. Then said Jesus unto him, That thou dost, do quickly. 28 Now no man at the table knew for what intent he spoke this unto him. 29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast: or that he should give something to the poor. 30 He then having received the sop, went immediately out: and it was night.  
Observe here, 1. The Character given of St. John the beloved Disciple, he leaned on Christ's Bosom; that is, he had most intimate converse with Christ, one whom Christ treated with greater freedom and familiarity than the rest, and one that knew more of his Heart than most of his Disciples. We commonly call a very near Friend a Bosom Friend. Learn, That altho' Christ had an endeared love for all his Disciples and followers; yet there were degrees in Christ's own love, and he had a familiarity with some Disciples beyond others, whilst he was here upon Earth, even as now in Heaven; tho' his Heart be towards all his Children here on Earth, yet he is pleased to let out more kind Manifestations of himself, and more sensible Evidences of his love towards some, than towards others. John was the Disciple that lay in Jesus his Bosom. Observe, 2. The way which our Saviour took to discover Judas to the rest of his Disciples, not by naming of him, but by giving him a Sop; partly because he would not give Judas any provocation, by mentioning of his Name, and partly because this sign of eating the Sop was most agreeable to the Prophetical Prediction. Ps. 41.9. Mine own familiar friend who did eat of my Bread, hath lift up the heel against me. Observe, 3. The time when Judas received the Sop, and the consequent that followed upon his receiving of it; it was at that time when he had with an unbelieving Heart, and an unthankful Spirit been eating the Passover, which was a Type of Christ. Now Satan enters into him; that is, takes fuller possession of him, and he gives up himself more freely and fully to the Devil's conduct and suggestions. Satan gets possession of wicked Men gradually and by degrees, not all at once; the only way to be safe, is to resist the beginnings of Sin, for when Satan once gets footing, it is hard to prevent a more full possession. Observe, 4. The place where Judas now was, Namely, at Bethany, some Miles from Jerusalem, and it was now Night; yet so intent he was upon the Devil's work, that away he trudges to Jerusalem, and at that time of the Night repairs to the high Priests, and sells his Saviour into their hands. Oh what a warmth and zeal was here in the Devil's cause! Men given over by God possessed by Satan, are so restless and unwearied in Sin, that neither by day nor by Night can they cease from the contrivance and execution of it.  
31 ¶ Therefore when he was gone out, Jesus said, Now is the son of man glorified, and God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.  
Observe here, 1. Our blessed Lord calls his Death his glory. Now is the Son of Man glorified. That is, now is the time at hand when I am to die, and shall by my Death finish the work of Man's Redemption, and thereby eminently glorify God. God the Father was eminently glorified in the Obedience and Sufferings of his dear and only Son. It is true, that the Sufferings of Christ were Ignominious in themselves, yet were they the way to his own Glory, and his Father's also; for by them he redeemed a lost World, trampled upon Satan, triumphed over Sin. And the Father was exceedingly glorified by the Son's giving Obedience to his Will, and so cheerfully Suffering. Now is the Son of Man glorified, and God is glorified in him.  
33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Wither I go, ye cannot come; so now I say unto you.  
Observe here, An indearing compellation, a sweet Title given by Christ to his Disciples, Little Children, intimating that tender Affection which he bore unto them, tho' now upon the point of departing from them. Learn thence, That whatever Christ's deal are, or may be with his People; in respect of his removing and withdrawing from them; yet he still retains the relation of a Father to them, and will in his absence from them, exercise such a care over them, as Parents have of their young and tender Children; so much doth the Title of Little Children imply and import. Observe farther, The plain intimation which our Saviour gives to his Disciples of his death being very nigh, (for it was the very next day,) he tells them, he was going to Heaven, and whither he went, they could not come; that is, not presently; they should follow him their forerunner, afterwards, but at present, he had a great deal of work for them to do, tho' his own work was done, and till they had finished their work. Wither He went they could not come. Learn hence, That tho' it be Rest which the Saints may lawfully desire, an everlasting rest with Christ in glory; yet must they not refuse to labour, whilst their Lord will have it so. Till their work be done, whither Christ is gone they cannot come; Ye shall seek me, but whither I go, at present, ye cannot come.  
34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.  
Our Saviour having mentioned his departure from his Disciples in the former Verse; I go away, and whither I go ye cannot come. In this and the following Verses, he gives them a strict charge, that in his absence they should love one another. This he calls a new Commandment; not that it was new in regard of Institution, but of Restitution; not new in regard of the Substance of it, for it was a Branch of the Law of Nature, and a known precept of the Jewish Religion. But he calls it a new Commandment. 1. Because purged from the old corrupt glosses of the Pharisees, who had limited this duty of Love, and confined it to their own Countrymen; whereas Christ enlarges the object, and obliges his Disciples to love all mankind, even their very Enemies. 2. Because this Duty of Love was so greatly advanced and heightened by our Saviour, as to the measures and degrees of it, even to the laying down of our Lives one for another. 3. It is called a new Commandment, because urged from a new Motive, and enforced by a new Example. As I have loved you, that ye also love one another; never was this Duty so effectually taught, so mightily encouraged, so much urged and insisted upon by any Teacher as our Saviour; and never was there such an Example given of it as his own. 4. 'Tis a new Commandment, because with the rest it was never to wax old; but to be always fresh in the memory and practice of Christ's Disciples to the end of the World.  
35 By this shall all men know that ye are my disciples, if ye have love one to another.  
To recommend the foregoing Duty of loving one another with the greater advantage; our Saviour tells us here, that it will be the best Evidence of our Relation to him as sincere Disciples. By this shall all Men know that ye are my Disciples. Where Observe, 1. Our Saviour doth not say, by this, Men shall conjecture and guests that you belong to me, as being my Disciples, but they shall certainly know it. 2. He doth not say, by this shall you know yourselves to be my Disciples, and one another to be so; but by this shall all others know it as well as yourselves. 3. He doth not say, by this shall all Men know that you look like my Disciples; but that you are indeed what you pretend to be. Namely, By your loving one another. 4. Christ doth not say, by this shall the World know that you are my Disciples. Namely, By your assembling often together in my House of Prayer, by your frequent fastings, by your reading the Scriptures Daily, by your hearing Sermons Weekly, by your Receiving Sacraments Monthly; all these put together will be no sufficient evidence of your Discipleship, if you keep up a secret grudge in your Hearts one against another. But by this shall all Men know that ye are my Disciples, if ye love one another. Learn hence, That one of the best Proofs and Evidences we can have of our relation to Christ, as his sincere Disciples, is an hearty love and good will one towards another.  
36 ¶ Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Wither I go thou canst not follow me now; but thou shalt 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. Wither 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 spoke 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' 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' 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 canst do. Thine own strength will fail thee, and thy Self-Confidence deceive thee; I know thy Heart better than thou dost thyself; 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 Father's 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 myself, 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 overwhelmed 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, whilst 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 supreme 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 Mediator 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 Domestics, 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 Judgement; when he shall make one errand for all, and take up all his Children to himself, and make them completely 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 myself, 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; Wither 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 divers others of the Apostles, notwithstanding all that Christ had said to the contrary, did still dream of a Temporal Kingdom, and supposed him to speak of some Earthly Palace which he was going to; and therefore he tells our Saviour he knew not whither he was going. But Christ meaning not a Temporal, but Heavenly Kingdom, tells them that if they intended to follow him, and be with him in Heaven, He himself was the only way thither. I am the way, the Truth and the Life. That is, I am the True and Living way to the Father; And no Man cometh to the Father but by me. That is, no Man can have any access to God by Prayer, or any other Act of Religious Worship here on Earth, or any access to God in Heaven, but by me as Mediator.  
7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me, hath seen the Father; and how sayest thou then, Show us the Father? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of myself: but the Father, that dwelleth in me, he doth the works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works sake.  
Observe here, 1. What a gross conception the Apostles had, and St. Philip in particular, of the Divine Nature and Being, as if God the Father could be seen with mortal Eyes. Show us the Father and it suffices us. It is not easy to determine what degrees of Ignorance may consist with saving Grace; doubtless, as the degrees of Revelation and means of Knowledge are more or less; so a person's Ignorance is more or less excusable before God. Observe, 2. How meekly our Blessed Saviour Reproves their Ignorance; Have I been so long time with you, and yet hast thou not known me? Philip! and than proceeds to instruct them in, and farther acquaint them with, the Oneness of himself with his Father, and the personal Union of the Divine and Humane Nature in himself. Learn hence, That the Father being invisible in his Essence; to know or see him with mortal bodily eyes, is impossible; but he was seen in his Son, who is the express Image of the Father; being one in Essence with him, and one in operation also He that hath seen me, hath seen the Father.  
12 Verily, verily I say unto you, He that believeth on me, the works that I do, shall he do also, and greater works than these shall he do; because I go unto my Father.  
Here Christ gives his Disciples a promise of enduing them with Power after his Departure to work Miracles, in some respect greater than what he wrought himself; not greater in regard of the manner, for he wrought by his own Power, and they wrought all in his Name. But greater in regard of the matter of them; particularly, their speaking with strange Tongues, their giving the Holy Ghost by laying on of Hands, their healing Diseases by the very shadow of their Bodies; but especially by their wonderful conversion of the Gentiles, from Idolatry to serve the living God. When St. Peter converted Three Thousand at one Sermon, than Christ made good this promise; the Disciple at that time appeared to be above his Master; Christ all his time was Angling for a few Fishes, and catched but an Hundred and Twenty. Act. 1.15. Whilst Peter comes with his Dragnet, and catcheth Three Thousand at one cast; the reason might be, because Christ was not properly to be the Builder, but the Foundation itself. He subjoins the Reason of all this, Because I go unto my Father; that is, to send down and pour forth upon you my Apostles, the Holy Ghost on the Day of Pentecost; which was the great cause of the Apostles Miraculous Operations. Hence learn, That it pleased the Wisdom of Christ to do greater things by the hand of his weak Servants, here in the World, than he was pleased to do himself, who was God over all Blessed for evermore.  
13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it.  
In these words our Saviour produces another Argument to quiet his Disciples Hearts, under their perplexity and trouble for the loss of his Bodily presence; he assures them, that whatever Comforts they enjoyed by his Presence, they shall obtain by their Prayers. Observe here, 1. The Qualification requisite in Prayer; we must Pray in Christ's name, that is, for the sake of his Merits and Mediation; in Obedience to God's command, and and with an Eye at his Glory, and for things agreeable to his Will, and for things which his Wisdom sees good for us. Observe, 2. The promise made to such Prayers, Whatsoever ye shall ask in my name, that will I do; he saith not, that will my Father do, but that will I do, to testify his Divine Power and oneness with the Father. This evidently proves him to be God. Observe, 3. The Repetition of the promise for the further confirmation of it. If ye shall ask any thing in my name, I will do it. The promise is doubled for the farther Confirmation of it; that so we might be free from all fears and doubts of being heard, when we put up our Prayers to God, in the Name and Mediation of Jesus Christ, for things agreeable to his Will. Learn hence, That altho' the Children of God, have sometimes many Jealousies and Fears arising in their Minds concerning the Answer of their Prayers, yet they are altogether groundless; for it is most certain their desires shall be granted them, so far as the Wisdom of God sees sit and convenient for them; and for that reason our Saviour redoubles the Promise. If ye ask any thing in my name, I will do it.  
15 ¶ If ye love me, keep my commandments.  
In these words our Saviour implicitly reproves his Disciples, for their fond way of expressing their Love to him, by doting upon his Bodily presence, and sorrowing immoderately for his absence, and he expressly warns them to evidence their Love to him, by their Obedience to his commands. If ye love me, keep my commandments. Where Observe, Christ requires an Obedient Love and loving Obedience. Love without Obedience is but dissimulation; Obedience without Love is but drudgery and slavery. Such a Love as produces Obedience, it must be a Dutiful Love, a Love of Reverence and Honour to him as a Commander. And an operative and working Love, a labour of Love as the Apostle calls it; not waiters but workers are the best Servants in Christ's esteem. And such an Obedience as is the product of Love; it will be a willing, easy and cheerful Obedience, a pleasing and an acceptable Obedience. A constant and Abiding Obedience: All other motives without Love are servile and base, and beget in us the drudgery of a Slave, but not the Duty of a Son; he that fears God only, is afraid of smarting, but he that Loves God is afraid of offending. Learn hence, That the best and surest evidence we can have of our Love to the Lord Jesus Christ, is an humble, cheerful, universal, and persevering Obedience to his commands; keep my Commandments, that is, endeavour it without reserve; for tho' we cannot keep the Commandments to a just satisfaction; yet we may perform them to a gracious acceptation. And the Word My, My Commandments is a sweetening and alleviating Word. Moses' Law, an unsupportable Load, but Christ's Law an easy Burden. The Law from Sinai dreadful, the Law from Zion Gracious; it pardons weakness, and accepts sincerity.  
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you.  
Christ comforteth his Disciples here, with a promise of the Mission of the Holy Spirit, to supply the want of his Bodily presence. Where Observe, The procurer of this Blessing. 1. And that is Christ, by his prevailing Prayer and powerful Intercession. I will pray, it runs in the future Tense; and so 'tis a promise of Christ's continual Intercession. As long as Christ is in Heaven, a Christian shall not want a supply of Comfort and Consolation here on Earth. Observe, 2. The Author and Donour of the blessing, and that is, God himself; I will pray the Father and he shall give. The Father, that is, my Father, your Father, and he that is the Father of Comfort and all Consolation. I will pray and he will give. 'Tis an expression of great assurance. Observe, 3. The blessing itself, the Holy Ghost, called here Another Comforter. Where note, 1. The Divinity of the Holy Ghost, he that will supply the Comforts of Christ's presence, must be as Christ is, the God of all Comfort. Note, 2. The person of the Holy Ghost, he is a Divine person, not a Divine quality or operation; then we might call him a Comfort, but not a Comforter. Note, 3. The Office and Employment of the Holy Ghost. He is a Comforter; that is, an Advocate and Intercessor to sue for us, an Encourager, and one that Administers Consolation to us; and as he is an Holy Spirit, so are his Comforts Holy Comforts. Observe, 4. The stability of this Blessing, That he may abide with you for ever. The best of our outward Comforts are sudden flashes, not lasting flames, but the Consolations of the Holy Spirit are strong Consolations; they are abounding Consolations, and everlasting Consolations, especially the Holy Spirit will be the Comforter of good Men in the day of Affliction, in the day of Temptation, and at the hour of Death, when all other comforts flag and fail. Observe lastly, The additional Title given to the Holy Ghost, he is called the Spirit of Truth; partly in opposition to Satan, who is called a Lying Spirit; partly because he teacheth and revealeth the Truth, leadeth his People into all Truth, and sealeth and confirmeth Truth to the Souls of Believers; he is the Spirit of Truth, both in his Essence and in his Operations. Learn hence, That as the Holy Spirit is True in his Essence and Nature, so is he True in his Office as a Comforter to good Men. All his Consolations being real and solid, and free from imposture and delusion.  
18 I will not leave you comfortless; I will come to you.  
Here Observe, 1. The Condition which the Disciples were in, upon the account of Christ's removal from them, and that was sad and Comfortless; Fatherless, or Orphans, as the word signifies. Hence learn, That Christ's Departure, or the loss of his gracious Presence, is very sad and Comfortless to a Pious Soul; well might the Disciples here lament and mourn, upon the occasion of Christ's leaving of them, seeing thereby they should be deprived of his Doctrine and Instructions, of his Advice and Counsel, and of the Benefit of his Holy and Instructive Example. Observe, 2. The care of Christ for his Disciples, in reference to this their sad and disconsolate Condition. He would not leave them Comfortless. Where Note, He doth not say, I will not suffer you to be comfortless, but I will not leave you so; that is, he will not desert or disown them in their comfortless Condition; he will not leave them, either in point of Affection, or in point of Activity: he will not cease to Love them, nor cease to bestir himself for them. Learn hence, That Christ will not leave his Friends in a sad and Comfortless state and Condition; tho' for a time they may be brought into it. I will not leave you Comfortless; I will come unto you. Christ's coming here unto them, is to be understood of his coming to them by his Holy Spirit; in the Gifts of it, in the Graces of it, and in the Comforts of it; thus he did not long leave them Comfortless, but at the Feast of Pentecost came again to them.  
19 Yet a little while, and the world seethe me no more: but ye see me: because I live, ye shall live also. 20 At that day ye shall know, that I am in my Father, and you in me, and I in you.  
Here our Saviour foretells his approaching Death, that within a little time the Men of the World should see him no more; for tho' he arose again, the World saw him no more, after his Death; for we Read of no Appearances of him, after his Resurrection to any, but to his Disciples only; indeed the hour is coming when the World shall see him again. Namely, At the Day of Judgement; when every Eye shall behold him with Terror and Amazement. Observe farther, The Consolation given to his Disciples; Ye shall see me, and because I live, ye shall live also. Because I am raised from the Grave, I will quicken your Dead Bodies in the Grave, and ye shall live also; and as I live by my Ascension into Heaven, so shall you my Disciples live a Life of Grace here, and a Life of Glory with myself hereafter. Learn hence, That a Believer's Spiritual Life is derived from Christ, who by his Spirit Communicates a quickening virtue to all his Members: because he lives they shall live also. Observe lastly, A farther privilege insured to Believers after Christ's Ascension, and the Spirits Mission; they should more perfectly understand the Essential union, betwixt Christ and the Father, and the Mystical Union betwixt Christ and his Members. At that Day ye shall know that I am in my Father, etc. The knowledge which the Saints now have of the Mysterious and Mystical Union, is but dark and imperfect; but in Heaven they shall understand these things clearly.  
21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.  
Our Blessed Saviour in these words repeats what he had before enjoined, at Verse 15. Namely, to evidence the sincerity of our Love to him, by the Universality of our Obedience to his Commands. He that hath my Commandments and keepeth them, he it is that loveth me. Where Note, 1. The Necessity of Knowledge in order unto Practice. 2. The Necessity of Practice in order unto Happiness; we must first have Christ's Commandments before we can keep them, we must have them in our Understandings and Judgements, in our Wills and Affections, not have them only in our Eyes to read, in our Ears to hear, or in our Mouths to talk of them; but to hid them in our Hearts, that we may not Sin against Christ in the wilful violation of them: Farther we must keep, as well as have these Commandments. This denotes an universal, diligent, and persevering Obedience to them. Hence Learn, That altho' many lose Professors pretend love to Christ, because they hear, read, know, and can talk of his Commandments; yet in Christ's Account, none do truly love him, but those who make Conscience of their Obedience to him. He that hath my Commandments and keepeth them, he it is that loveth me. Observe next, The gracious Promise of Christ, to such as thus express their Love unto him. 1. He shall be loved of my Father, and of myself, And shall he not be loved of the Holy Ghost too? Yes, no doubt: But why is not he named then? Because the Son dwelleth in us by the Spirit, and sheds his Love abroad in our Hearts by the Holy Ghost. 2. I will manifest myself unto him; that is, such Obedient Christians shall not only enjoy the Fruit and Benefit of my Love, but they shall enjoy the Sense of my Love, and experience the sensible manifestations, and inward diffusions of my Love in their own Souls. Learn hence, That the only way to have Christ Love us, and to let out his Love upon us, and to know that he Loves us, is to look diligently to our Obediential walking with him and before him. We may as rationally think to nourish our Bodies with Poison, as to enjoy the manifestations of Christ's Love in a way of Sin.  
22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?  
Some understand these words of a Temporal manifestation; and think that Judas the Brother of James, who spoke them, still expected that Christ should be a Temporal Prince, and have such a Kingdom as should be Conspicuous to all the World; and therefore puts the question how he could possibly show himself to his Disciples, and the World not see him? Others understand it of a Spiritual manifestation; as if he had said, Lord! who or what are we thy Disciples that we should enjoy more special manifestations of thy Love to us, than to the rest of the World; why should we be dignified with such distinguishing favours above others? Learn thence, 1. That there is a real difference put by Christ, betwixt his own Children and the World, in the matter of special Manifestations. 2. That there being no cause from the Creature, why Christ should make this difference, his discriminating Grace is matter of just and great Admiration; well might the Apostle out of a deep Admiration, say, Lord! how is it that thou wilt manifest thyself to us, and not unto the World?  
23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not, keepeth not my say: and the word which you hear, is not mine, but the Fathers which sent me.  
Observe here, How our Saviour still goes on to direct and encourage his Disciples, to evidence the sincerity of their Love to his Person, by the universality of their Obedience to his Commands; and tells them how great their Advantage would be by so doing. For First, the Father will love them; that is, manifest his favour to them in farther dispensations of Grace and Comfort. Learn thence, That all the Manifestations of Divine Love to the Souls of Believers, depend upon their close walking with God, in the paths of Holiness and strict Obedience. Secondly, We will make our abode with him. He shall have Father and Son's Company, an Allusion to a Parent that has many Children; he will be sure to live with them that are most Dutiful to him, and most observant of him. The expression of making their abode with us; denotes that sweet and intimate fellowship which shall be betwixt God and us, and the perpetuity and constancy of it at all times; till we are taken up by him into Heaven, he will make his abode with us, by the indwelling presence of his Holy Spirit, the Graces and Comforts, whereof shall abide with us for ever.  
25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you.  
Here we have a repeated Promise of the Mission of the Holy Ghost, called the Comforter, and his special Office declared. Namely, To teach and to bring to remembrance what Christ had taught. He shall teach you all things. As the Spirit of God is the great Comforter, so he is the special Teacher of his Children; he Teacheth condescendingly, stooping to the meanest capacities; he Teacheth efficaciously, inclining the Heart to receive Instruction, as well as opening the Ear to hear it; he Teacheth plainly and clearly, unerringly and infallibly; he is Truth itself, and therefore his teachings are most True. And as the Holy Spirit is the Saints Teacher, so is he also their Remembrancer; He shall bring all things to your Remembrance; that is, all Truth's needful to be known, and necessary to Salvation. Here Note, That the Holy Spirit Teaches nothing but what Christ himself Taught; the Spirit Teaches in the word and by the word, but never Teaches any thing contrary to the word. He shall Teach and bring to Remembrance whatsoever I have said unto you.  
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.  
As if our Lord had said, Whatever outward Trouble the World gives you, be not afraid of it before it comes; nor troubled at it when it is come, for I will give you inward Peace in the midst of all your outward Troubles. Not as the world giveth, give I unto you. Where Note, That Christ's Peace is vastly different from that Peace which is given, or enjoyed by the World; the World may wish Peace, yet never intent it, or they may wish it, yet not be able to give it; but Christ's Peace is real and effectual, solid and substantial; the World's Peace is only a freedom from outward trouble, but Christ's Peace is a deliverance from inward guilt; and tho' it doth not give us an exemption from outward Troubles; yet it gives us a sanctified use and improvement of them, and assures us of a Joyful Issue and deliverance out of them.  
28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I  
That the Disciples of Christ might neither be overset with fears, nor overwhelmed with grief; he tells them that they ought to entertain the news of his departure rather with joy and exaltation, than with sorrow and dejection. If ye loved me, ye would rejoice, because I go to the Father. True Love to Christ will make us rejoice in his Advancement and Exaltation, altho' it be to our own disadvantage. Those words, my Father is greater than I, must be understood with reference to his Humane Nature, as Mediator; for so he was the Father's Servant, and the Father as God was greater than he as Man; again, the Father may be said to be greater than Christ, in regard of his Paternity, as being the fountain of the Deity; the Father is of himself, but the Son is begotten of the Father; but being of the same Substance with the Father, he is consequently God as the Father is God; for the inequality arises not from the Essence, but from the order and manner of Subsistence. Thus the Father was greater than Herald  
29 And now I have told you before it come to pass, that when it is come to pass, ye might believe. 30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. 31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.  
The time of our Saviour's Death now nearer and nearer Approaching, he prepares the expectation of his Disciples for it; because evils that surprise us suddenly do sink our Spirits sadly, whereas, what we fear, for that we prepare. Accordingly our Lord arms his dear Disciples against all disquietude, and over-whelming sorrow for his Departure from them; I have told you before, that when it comes to pass ye might believe; that is, be assured that I am not mere Man, but truly and really God, and depend upon me for Life and Salvation. Observe, 2. How our Saviour points out the cause of his Sufferings. Namely, Satan and his Instruments, The Prince of this World cometh; that is, by Judas, the Soldiers, and the High Priests, but he has nothing in me; that is, he will find no Sin or Corruption in me to side with his Temptations, or no guilt upon me to give him any Advantage against me, for I shall Die as a perfectly Innocent person. Christ in Suffering for our Sins, did not only conflict with the wrath of God, but with the rage of Men and Devils; yet all the power and policy, all the malice and cruelty of Satan cannot prevail against Christ, any further than he voluntarily yields and submits himself unto it. The Prince of this World cometh, but hath nothing in me. Observe, 3. That it was Christ's Love and Obedience to his Father, that carried him forth so cheerfully to the work of Sufferings, supported him under it, and carried him through it. That the World may know that I love the Father, and as the Father gave me Commandment, even so I do. True Love to God will draw Men to Obedience in the hardest Services and Sufferings; the grand motive of Christ's Sufferings was Love to his Father, Obedience to his Commands, and a regard to his Glory. Lord, Let thy Love and Obedience to thy Father in all thy Sufferings, be the subject of our Admiration, and the matter of our Imitation also. As the Father gives us Commandment, so let us always do.   

CHAP. XV.  
1 I Am the true vine, and my Father is the husbandman. 2. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.  
Observe here, How our blessed Saviour under the Metaphor of a Vine elegantly sets forth himself in his relation to his visible Church, showing under that similitude, what his Father meant to do with Judas, and with all unfruitful Branches like unto him, even take them away, cut them off, and throw them into the Fire; but such as are fruitful, he purges, by his Word and Spirit, by Ordinances and Providences, by Mercies and Afflictions, that they may be more aboundingly and abidingly fruitful. Learn hence, 1. That Jesus Christ in his offices for, and relation to his People, doth most fitly resemble a Vine. As the Vine is weak, mean, and small in outward appearance; not like the Cedar for height, or like the Oak for strength, so was Christ in his state of humiliation; there was no beauty in him. Isa. 53. As the Vine is a fruitful Plant, tho' it has little pomp, yet has it much plenty, and is only useful for fruit-bearing, and brings forth both plenty and variety of sweet fruit to make glad the Heart of Man; thus the fruits of Christ's Death, Resurrection, Ascension, and Intercession, are many and great, delightful and sweet. In a word, as the fruit of the Vine is pressed that it may be Drink unto Men, so Christ submitted to be Trod in the Wine-press of God's Wrath, that thereby the sweetest fruit and benefit might redound to his People. Finally, as the Vine is the Root from which all the Branches derive their nourishment and fruitfulness; in like manner is Christ the Stock, into which all his Members are engrafted; the Root in which they all subsist, and the fountain from whence their spiritual Life and Fruitfulness doth proceed and flow. Learn, 2. That as Christ is the Vine, so his Father is the Husbandman; he ingrafts and implants all the Branches into this Vine; the Plants of Righteousness are of his own planting; he takes notice what store of Fruit every Branch doth bring forth; and it is his daily care to dress and dung, to purge and prune, to support and shelter his Vineyard, that it may bring forth Fruit abundantly. Learn, 3. That there are two sorts of Branches in this unie, some fruitful, others unfruitful; some have the visibility, but not the reality of Branches; some are branches only by external profession, others are so by real implantation. Learn, 4. That the true Touchstone whereby to discern one sort of Branches from another, is not by the fair Leaves of Profession, but by the substantial Fruits of an Holy and Righteous Conversation. Learn, 5. That in the most fruitful Branches, in the best 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 People's 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 bore 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 itself, 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 show and visible profession only; others that are spiritually engrafted 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, through the word which I have spoken unto you; that is, Now that Judas the Traitor, that Dead, Rotten, fruitless Branch, is cut off and cast out, ye are all clean, through the cleansing Power and Virtue 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 dependence, 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 wellpleasing to him. As the Branch cannot bear fruit of itself, 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 severed from the Vine cannot live nor bear Fruit, so neither can Christians separated from Christ, and without deriving virtue from him do any thing spiritually good and wellpleasing 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 dependence 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 withered 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 whither, 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 privilege 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 privilege 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 yourselves 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 shows the priority of Christ's love, that he loved us first, and also denotes the invincible constancy of his love, and the indubitable certainty thereof. I have loved you: Fellow 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 aught 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 Father's 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 rejoice 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 farewell 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 yourselves to be my Friends. 2. Passively, I will declare myself 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 prescribed. Some Actions of Christ are unimitable, but all his Commands are obeyable. 5. That nothing short of an humble, uniform, cheerful 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 doth: 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 mere 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 Counsellor doth not impart all his knowledge 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 privileges are indulged to them. Learn, 2. That all the Father's counsel concerning our Salvation, and so far as it is needful and necessary for us to know, is faithfully revealed by Christ to his Church; he being constituted by God the Father to be the great Prophet and Instructor of it. All things that I have heard of the Father I have made known unto you.  
16 Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.  
Here our Saviour gives another Instance and Evidence of his Love to his Disciples; He tells them that his mercy and free goodness had prevented them in their election to Eternal Salvation, and in their vocation unto the Office of Apostleship. Ye have not chosen me, to be your Master and Lord, but I have chosen you, to be my Disciples, Friends, and Servants. 2. He acquaints them with the end, design, and intention of his, in choosing of them. Namely, That they bring forth fruit, and persevere therein, even in all the Fruits of Holiness and Obedience; which are to the Praise and Glory of God by Jesus Christ. I have ordained you that you should bring forth fruit, and that your fruit should Remain. 3. He directs them that in order to their being fruitful, they should have access to the Father through him, for whatever they wanted and stood in need of. Whatsoever ye shall ask the Father in my Name he will give it you. Learn hence, That all those whom God hath chosen, and called to the knowledge and Service of Jesus Christ, do and will make it their chief care and endeavours to bring forth Fruit, and to persevere therein to their Lives end. I have chosen you, that you should bring forth fruit, and that your fruit should remain.  
17 These things I command you, that ye love one another. 18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than the lord. If they have persecuted me, they will also persecute you: if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me.  
Observe here, 1. With what frequency and importunity our Lord inculcates and presses the Duty of mutual Love upon his Disciples. I command you to love one another. It denotes the great importance of the Duty, and the great averseness and backwardness of our Hearts to the performance of it. And if we consider the Disciples as Apostles, and Ministers of the Gospel; it intimates to us the necessity of mutual Love amongst the dispensers of the Gospel, as conducing exceedingly to the welfare and benefit of the Church of God, over which he hath set them. Observe, 2. The Argument which our Saviour makes use of to press his Disciples in general, and his Ministers and Ambassadors in particular to love each other; and that is, because the World would certainly hate them. Learn hence, That the World's hatred of the Members and Ministers of Christ is, and aught to be esteemed by them, a strong Argument to excite and persuade them to Love one another; for this is subjoined as an Argument to press mutual Love, that we are sure to meet with the World's hatred. Observe, 3. The several Arguments by way of encouragement, which Christ propounds to Comfort his Members and Ministers against the World's hatred. 1. Argument is taken from his own Lot and usage, when here in the World, he met with the very same before them. The World hated me before it hated you. Learn hence, That Hatred and Persecution from the World, need not seem hard to the Saints, if they consider what a shock Christ, before them, had upon him; he is the prime Object of the World's Hatred, and they who hate his Members much, do hate him more; because of their likeness to him, and resemblance of him. A second Argument of Comfort under the World's Hatred, is this, That it will evidence they are not of the World; but chosen out of the World. v. 19 Because ye are not of the World, but I have chosen you out of the World, therefore the World hates you. Hence learn, 1. That the Children of God though in the World, yet they are not of the World; they have not the Spirit of the World in them, nor is the Conversation of the World led by them. 2. That the difference betwixt them that are of the World, and those that are chosen out of the World is of God's making. I have chosen you out of the World. 3. That such Christians as are separated from the World in Judgement, Affection and Practice, must for that reason expect to be Hated and Persecuted by the World. Because ye are not of the World, therefore the World hates you. The Third Argument for Consolation and Support, under the World's hatred, is taken from our Relation to Christ, as Servants to a Master, v. 20. Remember, the Servant is not greater than his Lord. As if Christ had said, is it equal, That you should expect better Treatment than myself, either as to your Persons or Ministry? or that you should expect that the World should better Receive your Doctrine than it did mine before you? Learn hence, That neither the Members nor Ministers of Christ can, nor aught to expect better Entertainment in, and from, the World than he their Master found before them. The Servant is not above his Master, nor greater than his Lord. A Fourth Argument to support them under the Burden of the World's Hatred, is taken from the goodness of the Cause, for which they were to Suffer, Namely, For Christ's Name sake. v. 21. All these things will they do unto you for my name sake. Hence learn, 1. That it is the Duty of all, but especially the Ministers of Christ, to own the Name of Christ, to stand up in defence of his Name and Truth, his Glory and Honour; what opposition soever they meet with for the same. Learn, 2. That the great quarrel of the World against the Disciples of Christ, is for the Name of Christ, whatever may be pretended; this is the ground of the quarrel.  
22 If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin.  
These Words are not to be understood Absolutely but Comparatively; as if Christ had said, had not I come amongst them in my Incarnation, and Preached personally to them the Doctrine of Salvation, and confirmed that Doctrine by miraculous operations, they might have pleaded Ignorance in some measure; and, they had not had sin; that is, they had not had the Sin of Unbelief, and Gospel-Contempt to Answer for; or had not had so great a measure of any kind of Sin to Answer for, as now they have; but would have had more to say in excuse, or for a cover for their Sin than now they can. But now they have no Cloak for their Sin; That is, they are totally inexcusable, and have not the least colour or pretence for their obstinate unbelief. Learn hence, 1. That Sins of Ignorance are as it were no Sins compared with Sins committed against light and Knowledge. 2. That Sins committed against Gospel-Light, are of an heinous Nature, and Aggravated Gild, as being committed against the very Remedy. 3. That the Gospel where it is plainly preached doth take away all pretence and excuse from Sinners. Now they have no Cloak for their Sin.  
23 He that hateth me, hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had sin: but now they have both seen, and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, they hated me without a cause.  
These words declare the heinous Nature of the Pharisees sin, in hating and persecuting Christ, who had done before their Eyes such Works as no Man besides him, or before him, ever did; he acting by his own Power. Peter healed the lame Man, Acts 3. but it was in the Name of Jesus of Nazareth; But Christ healed the sick and raised the dead in his own Name, and by a special Word of Command; I say unto thee, Arise: Yet did the Pharisees hate him and his Father, according to the Prediction, Psalm 35.19. They hated me without a cause. Which being spoken of David in Type, received a more eminent Accomplishment in Christ the Son of David. Learn hence, 1. That let Men pretend to never so much Holiness or Respect to God, yet if they hate Christ, and despise his Gospel, they are haters of God, who is One in Essence and Nature with his Son: He that hateth me, hateth my Father also. Learn, 2. That no Miracles wrought by mortal Men, were ever comparable with the Miracles wrought by Christ the Son of God; his did surpass them all, in number, kind, and manner of doing them; by his own Authority, in his own Name, and not as others, who obtained their Power by Prayer from God. I have done amongst them the works which none other man did. Learn, 3. That Christ's having confirmed his Doctrine by such unparallelled Miracles as the World was never before acquainted with, doth aggravate the sin of those that are Haters of his Person, Despisers of his Doctrine, and Reproachers of his Miracles. It being just with God, when Men obstinately shut their Eyes and will not see, judicially to close their Eyes and say, They shall not see.  
26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. 27 And ye also shall bear witness, because ye have been with me from the beginning.  
Here our Holy Lord Comforts himself, that tho' he had lain then under many Aspersions and Scandals from the World, yet all these should be done away by the coming of the Holy Spirit, who should testify of him, and make his Person and Doctrine to be acknowledged in the World; and that they themselves should bear witness of him, who had been with him from the beginning; that is, since he first began to exercise his Prophetic Office. Observe here, 1. That Father, Son, and Holy Spirit, are Three distinct Persons in the Godhead. 2. That the Holy Ghost proceedeth from the Father and the Son: Here the Son is said to send him; and as to the Father, he is said to proceed from him. If the Holy Ghost doth not proceed from the Son, why is he called the Spirit of the Son? Gal. 4.6. Why is he said here to be sent by the Son? The Comforter whom I will send unto you from the Father. And if the Spirit doth not proceed from the Son, what personal Relation can we conceive betwixt the Son and the Spirit. Observe, 3. That it is the high Dignity and Honour of the Apostles and Ministers of Christ, that the Spirit beareth no Testimony unto Christ, but with and according to the Testimony given by them; for here it is conjoined, He shall testify of me; and ye also shall bear witness, who have been with me from the beginning.   

CHAP. XVI.  
1 THese things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said unto you at the beginning, because I was with you.  
In the close of the foregoing Chapter our blessed Saviour had acquainted his Disciples with the hatred and hard usage which they were like to meet with from the World; and here he intimates to them the Reason why he did so much insist upon the Subject; namely, not to sadden their Hearts and grieve their Spirits before their Sufferings came, but that they might not be offended, discouraged, or scandalised at them when they came, but prepared for them and armed against them. Hence Learn, 1. That all Afflictions, but especially Persecutions, are so searching and trying, that the best of Christians have need to be guarded against them, that they may not be offended at them. 2. That it was the great Design of Christ to Arm his Disciples against the Scandal of the Cross, lest stumbling at that which they expected not, they should fall from the Profession of Christianity. These things have I spoken unto you, that ye should not be offended. Observe, 2. How our Saviour instances in two particular sorts and kinds of Sufferings which his Disciples were to expect, in the World and from the World, namely, Excommunication and Martyrdom, ver. 2. They shall put you out of their Synagogues; that is, exclude them from all their Assemblies both Civil and Religious, and shall not only think it lawful, but a very acceptable Service to God, to put them to death: Whosoever killeth you, will think that he doth God service. Observe, 3. How Christ discovers to his dear Disciples, the Cause and Ground of the World's Hatred against them, and Enmity towards them; namely, their Ignorance of the Father and himself, ver. 3. These things will they do, because they have not known the Father, nor me. From whence we may Learn, That all the Persecutions of the Saints, do speak in Persecutors an Ignorance both of God the Father and of Jesus Christ his Son. All Persecution springs from Ignorance as well as from Malice. And Men who continue ignorant of God and Christ, are in danger of turning Persecutors, if they have a temptation to it. Observe, 4. How our Lord again forewarns his Disciples of their approaching Sufferings, to the intent that they might remember that he had foretold them of them, and would not fail to support them under them. He had often told them in general of Persecutions and Troubles which they must expect to meet with, but did not till now intimate the kinds and degrees of those Sufferings, with respect to their Weakness; and because, whilst he was with them, he himself bear the brunt of all; the World's Rage falling upon him, letting them along. But after his Ascension, when the Malice of Satan and wicked Men could not reach him, than did the Storm fall upon them. Hence learn, 1. That Christ is so tender of his Disciples Weakness, that he will not put them upon the hardship of Sufferings till they be trained up and prepared for them. 2. That it may encourage the Saints in and under their Sufferings, that Christ himself is the great Object of the Persecutors Malice; and they only so, for his sake; for could they reach him, they would not concern themselves with them. Learn, 3. That the Saints of God, after long Exemption and Freedom from Sufferings, must expect that Storms will arise, Clouds gather thick, and Trials come on a pace; and their being under one Trial, will not hid or shelter them from another.  
5 But now I go my way to him that sent me, and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.  
Observe here, How our Saviour again intimates to his Disciples his speedy departure from them, and reproves them for being so sadded as it, and concerned for it; without considering the End and Design of it, and the Benefit and Advantage they were to receive by it. Here we see how the Disciples Thoughts were wholly taken up about themselves, what they should do for want of Christ's bodily Presence, without being instant with him to know whither he was going, and what Benefit he should reap, and they might expect from his departure. Learn hence, That Christ's Disciples ought not so much to have lamented the loss of his bodily Presence, as to have rejoiced in his Glorious Exaltation, and in their own Advantages by his Death, Resurrection and Ascension. None of you ask me, Whither goest thou? But sorrow hath filled your heart.  
7 Nevertheless, I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.  
In these words our Saviour urges his Disciples to submit to his Departure, as that which would make way for his sending the Comforter to them; which he assures them would be of more Advantage to them than his own stay and continuance amongst them. Thence learn, That the Presence of the Holy Spirit with us, is a greater Comfort and Advantage to us, than the Presence of Christ in the Flesh amongst us. Christ's bodily Presence was comfortable, but the Spirit is more intimately a Comforter than Christ in his fleshly Presence: Because the Spirit can comfort all Believers at once, in all Places; but Christ's bodily Presence can comfort but few, and that in one Place only, at once. Christ did converse with his Disciples outwardly, but the Spirit possessed himself of their Hearts inwardly. Now for the Spirit to dwell in us, is more advantageous than to have Christ dwell in the Flesh amongst us. The Benefit of Christ's Conversation was great, but the Advantage of the Spirit's Renovation and holy Inspirations is much greater: The one encourages and excites us to be Holy, but the other quickens and enables us to be Holy. Therefore well might Christ say, It is expedient, or highly necessary and advantageous for you, that I go away. He subjoins a Reason; If I go not away, the Comforter will not come; but if I depart, I will send him to you. Whence we learn, That Christ's Ascension was indispensably necessary, in order to the Spirit's Mission; the Spirit could not have descended, if Christ had not first ascended; the Spirit could not come, but by the Gift and Mission of the Mediator. Now the sending of the Spirit being a part of Christ's Royalty, as Mediator, it was not convenient that the Spirit should be sent, till Christ was Crowned, and sat down on his Throne in his Kingdom; then the Spirit was to make Application to us, of the Redemption purchased for us.  
8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgement: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgement, because the prince of this world is judged.  
In these and the following Verses our Saviour acquaints his Disciples with the Advantages that will redound by the coming of the Comforter. First, The Advantage to the World. Secondly, To the Apostles. And, Thirdly, To himself. To the World, 1. He shall convince them of Sin, Righteousness, and Judgement. Of Sin; that is, of their sinful State and Nature; of the large extent of Sin; and particularly of the sin of Unbelief. Learn hence, 1. That the Spirit of God is the Author of Conviction of Sin, and that all Convictions of Sin do either mediately or immediately flow from him. 2. That Unbelief is a Sin of the greatest malignity against Christ, and of greatest danger to a Christian's Soul. He shall convince the World of Sin, because they believe not on me. Secondly, Of Righteousness; that is, of the insufficiency of all humane Righteousness, and of the necessity of the Righteousness of a Mediator; by which alone we are to expect acceptance with God. Thirdly, Of Judgement; that is, the Spirit shall convince the World, that Jesus is both Lord and Christ, that he had a Power to judge Satan the Prince of the World, and that he did by his Death put down the Kingdom of Darkness. Learn hence, 1. That Satan is a Prince who by unjust Usurpation, and the Sinners voluntary Consent, has exercised a Tyrannical Power over the World. 2. That Christ by his Death, did judge, condemn and overcome this mighty Prince; and hath made his Conquest evident to the Consciences of Men, by the Convictions of his Holy Spirit. The Spirit shall convince of Judgement; that is, that Satan the Prince of this World is judged.  
12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he the Spirit of truth is come, he will guide you into all truth:  
The second Benefit which our Saviour declares was to be expected by the coming of the Holy Spirit, relates to the Apostles themselves. He shall guide you into all Truth; that is, into all Truth necessary for you to know in order to Salvation. This is a principal Text which the Papists bring for their Doctrine of Infallibility, but groundlessly: For this Promise was made to all the Apostles as well as Peter; nay, not only to the Apostles, but to all their Successors; yea, not to the Apostles only and their Successors, but to all Believer: also; for they are led by the Spirit of God, and that into all Truth too; not absolutely, but into all necessary Truth: And so far as a private Christian follows the Conduct and Guidance of the Divine Spirit, he is more infallible than either Pope or Council, who follow the Dictates and Direction of their own Spirits only.  
13 For he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.  
That is, he shall not teach you a private Doctrine, or that which is contrary to what ye have learned of me; but whatsoever he shall hear of me, and receive from me, that shall he speak; and he will show you things to come. This affords an Argument to prove the Holy Spirit to be God: He that can show us things to come, he that clearly forseeth and infallibly foretelleth what shall be, before it is, is certainly God. But this the Holy Spirit doth; he will show you things to come. Men and Devils may guests at things to come, but none can show things to come, but he that is truly and really God; therefore the Spirit is so.  
14 He shall glorify me: for he shall receive of mine, and shall show it unto you. 15 All things that the Father hath, are mine: therefore said I, that he shall take of mine, and shall show it unto you.  
Here Christ shows the Advantage which would redound to himself by the coming of the Comforter; he declares that the Spirit should glorify him by his Testimony, Gifts, and Miracles, and shall in all things accord with him, and thereby evidence that he hath his Mission from him: He shall receive of mine, and shall show it unto you. And all things that the Father hath are mine. Hence learn, That although the Union in Essence amongst the Persons in the Trinity is the same, yet the Order of their Subsistence and Operation is distinct; the Son being from the Father, and the Holy Ghost from the Father and the Son. For all things that the Father hath, are mine: And the Spirit shall take of mine, and shall show it unto you.  
16 A little while and ye shall not see me: and again, a little while and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while and ye shall not see me: and again, a little while and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while and ye shall not see me: and again, a little while and ye shall see me? 20 Verily verily I say unto you, that ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail, hath sorrow, because her hour is come: but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.  
In these Words our Holy Lord proceeds to comfort his Disciples with a Promise, That, however, he was now to be removed from them, yet they should shortly see him again; namely, after his Resurrection; it being impossible that he should be held by Death, but must arise and go to his Father. His Disciples not understanding what he meant, but labouring under the Prejudices of their national Errors, concerning the Temporal Kingdom of the Messiah, knew not what to make of those Words, A little while and ye shall not see me. Our Saviour therefore explains himself to his Disciples, telling them that they shall have a time of sad sorrow and grief of Heart, during the time of his suffering and absence from them, but their Sadness should soon be turned into Joy, when they shall see him alive again after his Resurrection. This he illustrates by the Similitude of a travailing Woman, who soon forgets her Sorrow after she has brought forth a Child. Thus will their Hearts revive upon the sight of him risen from the Grave, and no Man shall be able to take their Joy away from them, because he shall die no more, but go to Heaven, and there live for ever, to make Intercession for them. Learn hence, 1. From the Apostles not understanding Christ's Words concerning his Departure, tho' so often inculcated upon them, A little while and ye shall not see me, because I go to the Father. Hence Note, How unreasonable it is to arrogate to Man's understanding a Power to comprehend Spiritual Mysteries, yea, to understand the plainest Truths, till Christ enlightens the Understanding; let the Doctrine be delivered never so plainly, and repeated never so frequently, yet will Men continue ignorant without Divine Illumination. How often had this plain Doctrine of Christ's departure to the Father, been preached to the Disciples by Christ's own Mouth, yet still they say, What is this he saith? We cannot tell what he saith. Learn, 2. From the different Effects which Christ's absence should have upon the World, and upon his Disciples: The World will rejoice, but ye shall weep and lament. Note, 1. That it is the wretched Disposition of the World to rejoice in the absence and want of Christ out of the World: When I am gone, the World will rejoice. 2. That nothing is the cause of so much Sorrow and Sadness to sincere Disciples, as Christ's absence and removal from them: Such is their Estimation of the worth of him, so great is their Apprehension of the want of him, that there is no loss comparable to his absence and removal from them; ye shall weep and lament at my departure, tho' the World will rejoice. Learn, 3. That the Believers Sorrow for Christ's absence, tho' it be very great, yet it shall not be perpetual. Ye have now sorrow; but I will see you again, and your heart shall rejoice, and your joy shall no man take from you. The Joy of the Saints may be interrupted, it shall never be totally extinguished, it is a permanent Joy, of which they shall never be totally deprived, till they enter into the Ocean of eternal Joy. Your Joy no Man taketh from you.  
23 And in that day ye shall ask me nothing: Verily verily I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.  
At the first reading of the 23d Verse there seems to be a contradiction in the words. Christ tells them in the former part of the Verse, That they shall ask him nothing in that Day, and yet promises that whatever they ask shall be given them, in the latter part of the Verse. To resolve this, know that there is a twofold ask one by way of Question, the other by way of Petition. The former is ask that we may know, or be informed in what we doubt, the latter is ask that we may receive, and be supplied with what we want; now when Christ saith, In that day ye shall ask me nothing; it is as much as if he had said, at present you understand but little of the Mysteries of Religion, and therefore ye put Questions about many things. But in that Day when the Comforter comes, ye shall be so clearly enlightened by him, that ye shall not need to ask me any more Questions. But when Christ saith, Whatever ye ask the Father in my name, he will give it. The meaning is, In that day when I have left the World, and ascended to my Father, you shall not need to address your Prayers to me, but to my Father in my name. But what is it to pray in the name of Christ? Answer, It is more than to name Christ in Prayer; it is easy to name Christ in Prayer, but no easy thing to pray in the name of Christ. To pray in the name of Christ, is, 1. To look up to Christ, as having purchased for us this Privilege, that we may pray; for it is by the Blood of Christ that we draw near to God, and that a Throne of Grace is open for us. 2. To pray in the name of Christ, is to pray in the strength of Christ, by the assistance of his Grace, and the help of his Holy Spirit. 3. To pray in the name of Christ, is to pray by Faith in the Virtue of Christ's Mediation and Intercession, believing that what we ask on Earth, he intercedes for and obtains in Heaven. To pray thus; is no easy matter, and unless we do pray thus, we do not pray at all.  
24 Hitherto have ye asked nothing in my name:  
That is, explicitly and expressly in my name, for the Saints of God under the Old Testament, and the Apostles themselves under the New, had hitherto put up all their Petitions in the name of the Messiah; tho' not in the name of Jesus. But now he exhorts them to Eye his Mediatory Office, in all their Addresses to God, and promises them that whatsoever he had purchased of the Father by his Sufferings and Satisfaction; they should obtain it, for the sake of his prevailing Intercession. Learn hence, That it is a mighty encouragement to Prayer, that now under the Gospel, the person of the Mediator is exhibited in our Flesh, has satisfied Divine Justice in in our Nature, and in that Nature intercedes as a Mediator, for whatever he purchased as our Surety. Hence is the encouragement, Whatever ye ask the Father in my name he will give it you.  
25 These things have I spoken unto you in proverbs: the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.  
Here our Saviour tells his Disciples, That although he had spoken many things to them in dark Parables, and figurative Expressions; yet now the time was approaching; Namely, The Comforter's coming, when he would by the Holy Ghost clearly enlighten their Understandings in the Knowledge of Divine Mysteries, and the things pertaining to the Kingdom of God, and particularly in the Knowledge of God as his Father, and their Father in him. Hence learn, 1. That the clearest Truths will be but Parables, Proverbs, and dark Mysteries, even to Disciples themselves, till the Holy Spirit inlightens their Understandings. 2. That the clear and full manifestation of Divine Truth was reserved till the coming of the Comforter, who did communicate it to the Apostles, and by them to the Church or Body of Christians. I, by him, will show you plainly of the Father.  
26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.  
At that day shall ye ask in my name, that is, after I am Ascended into Heaven, and have sent down the Holy Ghost upon you; ye shall put up all your Prayers and requests to God in my name. And I say not that I will pray the Father for you, for the Father himself loveth you. That is, I need not tell you (tho' I shall certainly do it) that I will interceded with the Father for you; for he of himself is kindly disposed, and affected towards you for my sake. When Christ says, I do not say that I will pray the Father for you; the meaning is not, that he will lay aside his Office as Intercessor for Believers; but that they had not only his Intercession, but the Father's Love upon which to ground their hope of Audience. Learn hence, 1. That the Christians Prayers put up in Christ's name cannot fail of Audience and Acceptance, for the sake of the Mediatour's Intercession and the Father's Love. 2. That in our Prayers we ought so to eye and look up to Christ's Intercession, as not to overlook or forget the Father's Love; but ground our hopes of Audience upon both. I say not that I will pray the Father for you, tho' I shall assuredly do it, for the Father himself loveth you, because ye have loved me.  
28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.  
Here Observe, 1. A proof of our Saviour's Godhead, He came forth from the Father into the World; he came out from the Father in his Incarnation, and came into the World to accomplish the work of our Redemption. Learn thence, That Jesus Christ is true God, equal with the Father, for he was not only sent by him, but came forth from him. I came out from the Father. Observe, 2. That it pleased Christ out of Love to his People, to leave the Father and come into the World; not by being separated from the Deity, but by obscuring the Deity with the vail of our Flesh, in order to the finishing the great and glorious work of Redemption for us. I came forth from the Father, and am come into the World. Observe, 3. That Christ having finished his Suffering work here on Earth, Ascended into Heaven, and sent down the Holy Spirit to apply unto his Church the Redemption purchased by his Blood. Again I leave the World and go to the Father. Observe lastly, How the Apostles argue from the Knowledge of Christ's Omnisciency, to the certainty of his Divinity. Now are we sure that thou knowest all things; by this we believe that thou camest forth from God. The Knowledge and Experience of Christ's Omnisciency, may and ought fully to confirm us in the Belief of his Deity.  
31 Jesus answered them, Do ye now believe? 32 Behold the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.  
In the foregoing Verse, the Apostles made a full profession of their Faith in Christ's Divinity, and in Christ's Omnisciency. Now are we sure that thou knowest all things, and that thou camest forth from God. In this Verse, Christ intimates to them that their Faith should be put upon a great Trial very shortly; Namely, when his Sufferings came on, and that then they should all forsake him, and take care of themselves. Ye shall be scattered and leave me alone. Learn hence, 1. That Christ was forsaken, and left alone by his own Disciples, in the Day of his greatest Distress and Danger. 2. That when the Disciples left Christ they were scattered every one to his own. 3. That when all forsook Christ and left him alone, he was far from being simply alone, because God was with him. Ye shall leave me alone, and yet am I not alone, because the Father is with me. God was with Christ; and will be with Christians in a Suffering hour, in his Essential presence, in his Gracious and supporting presence. He that sent me, saith Christ, is with me, the Father hath not left me alone, for I do always those things that please my Father.  
33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer, I have overcome the world.  
These words are the Conclusion of our Saviour's farewell Sermon to his Disciples, in which he declares to them, 1. The inevitable necessity of the World's Trouble. In the World ye shall have Tribulation; that is, while ye have to do with the Men of the World, while you have any thing to do with the things of the World; nay while you have a being in the World, you must look for Trouble, both from within and from without, from Friends and Foes, in Body, Soul, Name, Estate, Heart-breaking Troubles, Soul-rending Troubles; such Troubles as will make the Heart to break, and the Back to bend; and you my Disciples must expect it as well as others. In the World ye shall have Tribulation. Hence learn, That the Disciples of Christ in this World may, yea must expect and look for Trouble. Observe, 2. The Remedy provided by Christ against this Malady, In me ye shall have Peace, when in the World ye have Tribulation. Ye shall have Peace; that is, serenity of Mind, a quiet and calm Temper of Spirit within, when the World like a Tempestuous Air is full of Storms without. Learn thence, That though in the World Christ's own Disciples must look for and expect Troubles; yet he has taken effectual care, that amidst all their Troubles, in him they may have Peace. Christ's Blood has purchased Peace for them, his Word has promised it to them, and his Spirit seals it up to their Souls. Observe, 3. The Cordial provided by Christ for the support of his Disciples Spirits, under the sinking Burden of the World's Tribulations and Troubles. But be of good cheer, I have overcome the World. I have taken the Sting out of every Cross, and the Venom out of every Arrow. Learn hence, That it is a great Comfort to a Christian under all the Troubles of this World, to consider that Christ has overcome the World. That is, all things in the World which may hinder his People's Comfort and Consolation here, and their Eternal Happiness and Salvation hereafter. As, Namely, the Prince of the World, the Rulers of the World, the wicked Men of the World, the Troubles of the World, the Temptations of the World, the Corruptions that are in the World through Lust. Now Christ having overcome the World, all persons and things in it are at his disposal, and can do nothing but by his permission; and as he has overcome the World himself, so he will enable us through Faith in him to overcome it also. 1 John 5.4. This is the victory over the World, even our Faith.   

CHAP. XVII.  
1 THese words spoke Jesus; and lift up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.  
Our blessed Saviour having ended his Consolatory and Valedictory Sermon, contained in the Three foregoing Chapters, in this Chapter we have Recorded his last Prayer, with, and for his Disciples before he left the World; which is a Copy left upon Earth, of what he doth now interceded for, as an Advocate in Heaven. It is good (saith one) to compare Scripture with Scripture, but not to prefer Scripture before Scripture; all Scripture being written by Inspiration of God; but if any part of Scripture be to be magnified above another, this Chapter claims the pre-eminence; it contains the breathe out of Christ's Soul for his Church and Children before his Departure; not for his Disciples only, but for the succeeding Church to the end of the World. In the Verse before us, Observe, 1. The order of our Saviour's Prayer. These words spoke Jesus; that is, after he had finished his Excellent Sermon, he closes the Exercise with a most fervent and affectionate Prayer; teaching his Ministers by his Example, to add Solemn Prayer and Supplication to all their Instructions and Exhortations; if every Creature of God be to be Sanctified by Prayer, much more the word of God, which works not as a Natural Agent; but as a moral Instrument in God's hand. Now as God sets the Word on work, so it is Prayer that sets God on work. Observe, 2. As the order of Christ's Prayer, so the gesture in which he prayed, He lifted up his Eyes to Heaven, as an indication of his Souls being lifted up to God in Heaven; to signify his Reverence of God, whose Throne is in Heaven; and to denote his confidence in God, and raised expectation of aid and help from God, and not from any Creature. Learn, That the gestures which we use in Prayer should be such, as may best express our Reverence of God, and denote our Affiance and Trust in him. Observe, 3. The Person prayed to, God, under the Appellation of a Father, it intimates a sweet Relation; 'tis a word of endearing Affection, and implies great Reverence towards God, and great confidence and trust in him. Learn, It is very sweet and comfortable in Prayer, when we can come and call God Father. Observe, 4. The Mercy prayed for, The hour is come, glorify thy Son, that thy Son also may glorify thee; the hour is come; that is, the hour of my Sufferings, and thy Satisfaction, the hour of my Victory and of thy Glory; the hour, the sad hour determined in thy decree and purpose; no calamity can touch us till God's hour is come, and when the sad hour is come, the best remedy is Prayer; and the only person to fly unto for Succour is our Heavenly Father. Father, the hour is come, the doleful hour of my Death and Passion; Glorify thy Son, Glorify him at his Death, by manifesting him to have been the Son of God; Glorify him in his Death, by accepting it as the Death of thy Son, for the Sins of the World; Glorify him after his Death, by a speedy Resurrection from the Grave, and a Triumphant Exaltation at thy Right Hand. Here note, How the Glory of the Father and the Son are inseparably linked together; it was the Father's design to Glorify the Son, and it was the Son's desire to have Glory from the Father, for this end, that he might bring Glory to the Father. Glorify thy Son, that thy Son may Glorify thee.  
2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.  
Observe here, 1. The Dignity which Christ was invested with; Power over all flesh, that is, Authority to Judge and Sentence all Mankind. Observe, 2. How Christ came to be invested with this Power, it was given him by his Father; Thou hast given him power over all flesh. Hence the Socinians would infer, that he was not God, because he received all from God; but the Text speaks not of his Divine Power as God, but of his Power as Mediator, and the Note is, That all Mankind is under the Power and Authority of Jesus Christ as Mediator; he has a Legislative Power, or a Power to give Laws to all Mankind, and a Judiciary Power, or a Power to execute the Laws that he hath given. Observe, 3. The end for which Christ was invested with this Power. That he might give Eternal Life to as many as God had given him. Here Note, 1. That all Believers, that is, all sincere and serious Christians are given by God the Father unto Christ; they are given to him as his Charge, to Redeem, Sanctify and Save, and as his Reward. Isa. 53.10. 2. All that are given to Christ have Life from him, a Life of Justification, and Sanctification on Earth, and a Life of Glory in Heaven. 3. The Life which Christ gives to them that are given him is Eternal Life. 4. That this Eternal Life is a free Gift from Christ unto his People, though they do not work for wages, yet they shall not work for nothing. I give unto them eternal Life. John 10.  
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.  
That is, This is the way and means to obtain Eternal Life, Namely, By the true knowledge of God the Father, and of Jesus Christ the Mediator, who was commissioned and sent by his Father to accomplish the work of Redemption for a lost World. Here Observe, Christ calls God the Father the only true God, not in opposition to the Son and Holy Ghost; who being one in Essence with the Father, are truly and really God, as well as the Father; but in opposition to Idols and false Gods, there is a great difference betwixt these two Propositions, the Father is the only true God; and the Father only is true God: Christ saith, the former; This is Life Eternal, to know thee the only true God. The Socinian saith the latter. This is Life Eternal, to know only thee to be the true God; and that neither Jesus Christ, nor the Spirit are God, but the Father only. But how comes Eternal Life to depend as well upon the Knowledge of Jesus Christ, as of God the Father, if Jesus Christ be only Man? and not truly and really God. For thus our Saviour affirms, this is Life Eternal to know thee and Jesus Christ. Whence learn, 1. That the beginning, increase, and perfection of Eternal Life lieth in Holy Knowledge. 2. That no Knowledge is sufficient to Eternal Life; but the Knowledge of God and Jesus Christ, who is also God; for who can think that the Knowledge of a mere Creature should be accounted equally necessary to Salvation with the Knowledge of the Great and Mighty God? Surely if our Happiness consists equally in the Knowledge of God and Christ, than God and Christ are of the same Nature, equal in Power and Glory. The comprehensive sense of the words seems to be this; That the Knowledge of the only true God, and of Jesus Christ the Mediator, is the Life of Grace, and the necessary way to the Life of Glory.  
4 I have glorified thee on the earth:  
Learn hence, That the whole Life of Christ when here on Earth, it was a glorifying of his Father; he glorified his Father by the Doctrine which he preached, he glorified his Father by the Miracles which he wrought, he glorified his Father by the unspotted Purity and Innocency of his Life, and by his unparallelled Sufferings at his Death.  
4 I have finished the work which thou gavest me to do.  
That is, I am now about to finish it; he speaks of what he was resolved to do, as already done. Here Note, 1. That 'tis work that glorifies God. 2. That every Man has his work, his proper work assigned him by God. 3. This work must be finished here upon Earth. 4. That when we have done our proportion of work, we may expect our portion of wages. 5. That it is a blessed thing at the hour of Death, to be able to say in sincerity and uprightness, that we have glorified God in the World, and have finished the work which he appointed us to do. Father, I have glorified thee on the Earth, and have finished the work which thou gavest me to do.  
5 And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.  
From the Connexion of this, with the foregoing Verse. Learn, 1. That who ever expect to be glorified with God in Heaven, must glorify him first here upon Earth. 2. That after we have glorified him, we may expect to be glorified with him and by him. I have glorified thee, now O Father glorify thou me; it follows, with the Glory which I had with thee before the World was. Hence Note, 1. That Christ as God had an Essential Glory with God the Father before the World was, he had this Glory not in the purpose and decree of God only, as the Socinians would have it; for he doth not say, Glorify me with the Glory which thou didst purpose and prepare for me, before the World was; but which I had, and enjoyed with thee, before the World was; by which words our Lord plainly asserts his own Existence and Being from Eternity, and prays for a Re-exaltation to that Glory which he enjoyed with his Father, before his Incarnation. Note, 2. That Christ as Mediator did so far humble himself, that he needed to pray to his Father, to bestow upon him the Glory which he wanted; Namely, The Glory of his Ascension and Exaltation. Now O Father glorify thou me with thine own self.  
6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.  
By the name of God, we are here to understand his Nature, his Properties and Attributes, his Designs and Counsels for the Salvation of Mankind; Christ as the Prophet of his Church, made all these known unto his People. Learn thence, That Jesus Christ has made a full and complete Discovery of his Father's Mind and Will unto his People. I have manifested thy name, unto them which thou gavest me, thine they were, and thou gavest them me; and they have kept thy word Learn, 1. That all Believers are given unto Christ, as his Purchase and as his Charge. They are given him as his Subjects, as his Children; as the Wife of his Bosom, as the Members of his Body. Learn, 2. That none are given to Christ, but those that were first the Fathers. Thine they were and thou gavest them me. Learn, 3. That all those that are given unto Christ do keep his word; they keep it in their understandings, they hid it in their Hearts, they feel the force of it in their Souls, they express the power of it in their Lives. They have kept thy word.  
7 Now they have known that all things whatsoever thou hast given me, are of thee.  
Observe here, 1. The faithfulness of Christ in revealing the whole Will of his Father to his Disciples. 2. The proficiency of the Disciples in the School of Christ; they knew all the things which Christ had told them. Namely, That whatsoever he had, it was given him of the Father, and that he had these things from him to be a Mediator. Learn hence, That Christ hath approved himself a faithful Prophet to his Church, a faithful Messenger from his Father to his People; in that he hath added nothing to his Message, nor taken nothing from it. 2. That it is our duty to know and believe on Christ, as the only Messenger and Mediator sent of God. Now they have known that all things whatsoever thou hast given me, are of thee.  
8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.  
As if Christ had said, The Message by thee my Father, committed to me, I have communicated to them my Disciples, and they have received it, and will communicate it from thee to the World; being sufficiently assured that my coming and preaching was all by Commission from thee. Hence learn, 1. That the Doctrine of the Gospel, which was revealed by Christ, was received from the Father. 2. That Faith is a receiving of the word of Christ, and of Christ in and by the word. Receiving is a relative term, and presupposes an offer. God offers on his part, we receive on our part, the whole word with the whole heart. 3. That the Ministers of the Gospel are to preach that and only that which they have out of the word of God. I have given them the word which thou gavest me.  
9 I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine.  
That is, I now offer up a Prayer particularly, 1. For my Apostles, designed to so great a work as the Preaching of the Everlasting Gospel, to the obstinate Jews and obdurate Gentiles. 2. I interceded also for all Believers at this time, for their perseverance in the Faith, and constancy in Persecution; but I do not now interceded for the wicked and impenitent World, they not being capable (whilst such) of these Mercies and Blessings; though at other times we find him praying for the World, yea for his very Crucifiers. Father forgive them, etc. Nay in this very Prayer, at the 20th Verse, he Prays for the World; that is, for the Gentile World; all those that by the preaching of the Apostles and their Successors should be brought to Believe on him to the End of the World. Learn hence, 1. That the Lord Jesus Christ is the Great and Gracious Intercessor. 2. That all Believers, all the Children of God in general are under the fruit and benefit of Christ's Intercession. 3. That as all the Members of Christ in general, so the Ministers and Ambassadors of Christ in special, have a peculiar interest in Christ's Intercession; and great are the Advantages of His Intercession for them. 1. From the person interceding, Christ, consider the Dignity of his Person, God Man; the dearness of his Person, God's Son. 2. From the manner of his Intercession, not by way of entreaty, but meritorious claim. 3. From the sublimity of the Office, our Intercessor is near to God, even at his Right Hand. 4. From the Fruits of his Intercession, it procures the Acceptance and Justification of our Persons, the hearing and answering of our Prayers, the pardon and forgiveness of our Sins, our preservation in Grace, and our hopes of Eternal Glory.  
10 And all mine are thine, and thine are mine, and I am glorified in them.  
We may understand this two ways, 1. Of all Persons, all my Friends, all my Disciples are thine, as well as mine. Thence learn, That the Father and the Son have a like Share and Propriety in all Believers. 2. The words in the Original, being of the Neuter Gender, signify all thy things are mine, and all my things are thine; Christ and his Father are one, and they agree in one; they have the same Essence and Nature, the same Attributes and Will; Christ hath all things that the Father hath, willeth all things that the Father willeth, and doth all things that the Father doth; he is therefore really and essentially God. It followeth, and I am glorified in them; that is, I am made glorious by their owning and receiving me, by their believing in me, and accepting of me for their Lord and Saviour. Thence Note, That the Lord Jesus Christ is eminently glorified in, and by, all those that believe in him and belong unto him.  
11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name, those whom thou hast given me, that they may be one, as we are.  
Here Observe, 1. Our Saviour's present Condition; I am no more in the World; that is, I shall continue on Earth but a small time longer, and then ascend to my Father in Heaven. Learn thence, That Jesus Christ, as he is Man, is gone out of this lower World into the immediate Presence of his Father: He had been abased before, he must be exalted now: He had no more Work to do on Earth, but much to do in Heaven; therefore he left this Earth to go to Heaven. Observe, 2. 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 'tis 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 Hypocrisy 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 publicly 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 increased 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 cheerful, 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 People's 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 Sanctify them through thy truth: thy word is truth.  
Sanctify 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 aught 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 People's Sanctification. 3. That the Word of God is the Truth of God: Sanctify 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 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 aught 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 People's 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 sanctify myself, that they also might be sanctified through the truth.  
The word Sanctify 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 dedicated 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 sanctify himself; it was that he might sanctify 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 through the Word. 3. That such is Christ's Care of, and Love to his own, that they were remembered 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 chief 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 Mediator. 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 Mediator of the Church. 2. That the same Glory for Kind and Substance, though not for Measure and Degree, which Christ as Mediator 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 Mediator 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 Mediator. 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 called 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; with an unchangeable Love, with an Everlasting Love? so doth he Love Believers also. Observe, 5. That Christ would have the World know that God the Father loveth the Children of Men, as well as himself; Christ is not ambitious to engross all our Love unto himself, but would have the World take notice of the good Will of his Father as well as of himself, to lost Mankind, of the Father's Love in sending him, as well as of his own Love in coming. That the World may know that thou hast sent me, and hast loved them as thou hast loved me.  
24 Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me: for thou lovedst me before the foundation of the world.  
Our Saviour had prayed for his Disciples Sanctification before, here he Prays for their Glorification. 1. That they may be where he is; now Christ is with them, in his Ordinances, in his Word, and at his Table, ere long they shall be with him, as his Friends, as his Spouse, as his Companions in his Kingdom. 2. That they may be with him where he is; this is more than the former; a Blind Man may be where the Sun is, but not with the Sun; because he doth not enjoy the light and benefit of it: To be with Christ where he is, imports Union and Communion with him. 3. That being with him where he is, they may behold his glory; that is, so see it, as everlastingly to possess and enjoy it. Learn, 1. That all those that are given to Christ as his Charge, and as his Reward, shall certainly come to Heaven to him; Father, I will, that they be with me, because I have merited that they should be with me, I will that they behold my Glory, because I have purchased it at so dear a rate. Learn, 2. That the work and employment of the Saints in Heaven chief consists in seeing and enjoying Christ's Glory; for it will be a possessive sight, the language of every look will be, This Happiness is mine, this Glory is mine. 3. That the top and height of the Saints happiness in Heaven consists in this, That they shall there be with Christ. Father, I will that they may be with me to behold my Glory.  
25 O righteous Father, the world hath not known thee; but I have known thee, and these have known that thou hast sent me.  
Observe here, 1. The Appellation given to God. O Righteous Father. This is the Sixth time that Christ in this Prayer has called God Father, it being so sweet a Relation, and producing all Love, Delight, Joy, and Confidence in God, by him that practically improves it. But Observe, That at Verse 11; When Christ prayed for his People's Sanctification, he said, Holy Father; making use of that Attribute which is the cause of all Holiness in the Creature; but now praying for their Glorification, he says, O Righteous Father, Righteous in making good thy promises both to me and them. Observe, 2. What it is that our Saviour affirms concerning the wicked and unbelieving World, that they have not known God, the World hath not known thee; not as if the World had not known him at all, but not known him aright; the unbelieving and unsanctified part of the World have no saving knowledge of God, not living answerably to what they know to be their Duty. Observe, 3. What Christ affirms concerning himself; But I have known thee, and these have known thee. Intimating thus much unto us, That Jesus Christ alone knows God immediately, and all others know him by the means of Christ; Christ is the Original and fontal cause of all the saving knowledge that Believers have of God. There is not the least Ray of saving Illumination, that doth not descend from Christ and the Spirit of Christ. I have known thee, and these have known that thou didst send me.  
26 And I have declared unto them thy name, and will declare it:  
That is, I have made known unto them thy Nature, Attributes, Counsels, Will and Commands; and I will continue the manifestation of the same to the End. Learn thence, That the saving knowledge of God was not attainable by natural Abilities; but cometh to us by the special Revelation of Jesus Christ. I have declared unto them thy name. Learn, 2. That they that have the Name of God, his Nature and Will, savingly declared to them, do stand in need of farther declarations, and discoveries of God's Nature and Will to be made unto them. I have declared to them thy name, and I will declare it.  
26 That the love wherewith thou hast loved me, may be in them, and I in them.  
That is, That the Love which is Originally in thyself, as the fountain of all Grace may be communicated and dispensed from thee to them, and become inherent in them. Learn hence, That it is not enough for the People of God that they are beloved of him, and that his Love is towards them; but they must endeavour to have it in them; that is, experience it in the effects of it, and in the sense and feeling of it in their own Souls. The safety of a Christian lies in this, that God loves him, but the Joy, the Comfort, and Happiness of a Christian consists in the Knowledge, in the sensible Apprehension and feeling of this Love; therefore Christ closeth his Prayer for his Members, with this Affectionate and Comprehensive Petition. Let the Love wherewith thou hast loved me be in them, and I in them.   

CHAP. XVIII.  
1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. 2 And Judas also which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.  
No sooner had our dear Lord ended his Divine Prayer, Recorded in the foregoing Chapter, but he goes forth to meet his Sufferings, with a willing cheerfulness. He retires with his Disciples into a Garden, not to hid and shelter himself from his Enemies; for if so, it had been the most improper place he could have chosen; it being the accustomed place where he was wont to Pray, and a place well known to Judas, who was now coming to seek him. Judas which betrayed him knew the place, for Jesus ofttimes resorted thither with his Disciples. So that Christ repaired to this Garden not to shun, but to meet the Enemy, to offer himself as a prey to the Wolves; which in the Garden hunted him, and laid hold upon him; he also resorted to this Garden now for privacy, that he might freely pour out his Soul to God. Learn hence, That the Lord Jesus Christ was praying to his Father in the Garden, when Judas with his Blanvel k-Guard came to apprehend him.  
3 Judas then having received a band of men, and Officers from the chief priests and Pharisees, cometh thither with lanterns, and torches, and weapons.  
Observe, 1. What a multitude were here employed by the Chief Priests and Pharisees, for apprehending a single Person, Gownsmen, and Swordmen, Young and Old, Jew and Gentile; all sorts of Persons contriving his Death, as all Conditions of People were afterwards to receive Benefit by it. But what need these Lanterns and Torches, it being then as some observe Full-Moon, when they sought him in the Garden? All this argued their zealous Industry for our Saviour's Apprehension, that they might be sure to find him, in case he should hid himself in any holes or corners of the Garden. Learn hence, That Persecutors and wicked Apostates are not asleep in their designs and actings, but very Vigilant and Active; when at the same time Christ's own Disciples and Followers are asleep and careless; how active is Judas, and how watchful was his Bloody Crew, even at that time when Christ's Disciples could not keep their Eyes open!  
4 Jesus therefore knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also which betrayed him, stood with them. 6 Assoon then as he had said unto them, I am he, they went backward and fell to the ground.  
Observe here, 1. How our Lord's Sufferings were all foreknown to himself, before they came upon him, and yet how willingly and cheerfully did he go forth to meet them. Should our Sufferings be known unto us before they come upon us, how would it disquiet and disturb us; yea, not only discompose us, but distract us; in great Wisdom therefore, and in tender Mercy has God concealed future events from us; but it was otherwise with Christ; he had an exact Knowledge of those bitter Sufferings which he was to undergo, and yet with a composed Mind he goes forth to meet them. Jesus knowing all things that should come upon him, went forth. Lord! How endearing are our Obligations to thyself, that when thou knewest beforehand the bitterness of that Cup which the Justice of God was about to put into thy hand, thou didst not decline to Drink it off for our sakes? Observe, 2. That it was not Man's Power, but Christ's own Permission, which brought his Sufferings upon him. How easily could Christ have delivered himself out of his Enemy's hands, who with a word from his Mouth, caused them to go backward and fall to the Ground: Christ in speaking those words, did let out a little Ray or Beam of his Deity, and this struck them down. O what fear will Christ send out when he cometh to judge the World; who could send forth such a fear when he yielded up himself to be judged and condemned in the World! If there was so much Majesty in the Voice of Christ, in one of the lowest acts of his humiliation; What will the Voice of a Glorified Christ be to Sinners, when he shall come as a Judge to Condemn the World?  
7 Then asked he them again, Whom seek ye? and they said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he. If therefore ye seek me, let these go their way: 9 That the saying might be fulfilled which he spoke, Of them which thou gavest me, have I lost none.  
Here Note, 1. How voluntarily and freely Christ laid down his Life, when his Enemies were fallen to the Ground, he suffered them to rise again, and offers himself to them, to take him and carry him away. Note, 2. How the sight of this glorious Miracle of the Soldiers falling to the Ground, did not deter or discourage them from their wicked purpose; they get up again and go on with their bloody design. Learn thence, That obstinate and obdurate Sinners will not be reclaimed by the most evident and convincing, by the most miraculous and surprising appearances of God against them. Note, 3. How mindful in the midst of his Sufferings, Christ was of his dear Disciples, to secure them, at this time, from Death and Danger. If ye seek me, let these go their way. That is, my Disciples, against whom you have no Warrant at this time Learn hence, That Christ is so tender of his Followers, that he will not put them upon Trials, or call them forth to Sufferings till they are ripe and ready, fitted and prepared for them. The Disciples yet were weak and feeble, timorous and fearful: And Christ had much Work and Service for them to do in the World; namely, to plant and propagate the Gospel in Foreign Countries; he therefore resolves not to lose any one of them by Persecution at this time: And thus was his Word fulfilled; of them which thou gavest me, I have lost none.  
10 Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut off his right ear. The servants name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath:  
Observe here, St. Peter's Love unto, and Zeal for, his Lord and Master; in defence of whom he now draws his Sword: But why did he not rather draw upon Judas than upon Malchus? Possibly, because tho' Judas was most faulty, yet Malchus might be most forward to carry off our Saviour. Oh how doth a pious Breast swell with Indignation at the sight of any open Affront offered unto its Saviour! Observe farther, The Rebuke which Christ gave St. Peter for what he did; tho' his Heart was sincere, yet his Hand was rash; good Intentions are no Warrant for irregular Actions: Christ will thank no Man for drawing a Sword in defence of him, without a Warrant and Commission from him. To resist a lawful Magistrate, even in Christ's own Defence, is rash Zeal, and discountenanced by the Gospel.  
11 The cup which my Father hath given me, shall I not drink it?  
Here observe, 1. A Metaphorical Description of Christ's Sufferings: They are a Cup put into his Hand to drink of, and that by his own Father: They are a Cup, and but a Cup; God will not over-charge his People; and this Cup is from the Hand of a Father, yea, from the Hand of our Father: The Cup which my Father hath given me. Observe, 2. Our Lord's Resolution to drink off this Cup, how bitter soever, being put to his Mouth by his Father's Hand. Shall I not drink it? That is, I will drink it. Learn hence, 1. That ofttimes the Wisdom of God is pleased to put a Cup, a very bitter Cup of Affliction into the Hand of those to drink, whom he doth most sincerely love. 2. That when God doth do so, it is their Duty to drink it with silence and submission. Shall I not drink it? That is, I will certainly drink it with cheerfulness and resignation.  
12 Then the band, and the captain, and officers of the Jews took Jesus, and bound him, 13 And led him away to Anna's first (for he was father-in-law to Caiaphas, which was the high priest that same year.) 14 Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.  
Judas having made good this Promise to the Chief Priests, and delivered Jesus a Prisoner bound into their Hands; those Evening-Wolves no sooner seize the Lamb of God, but they thirst and long to suck his innocent Blood; yet, lest it should look like a downright Murder, they allow him a Mock-Trial, and abuse the Law by perverting it to Injustice and Bloodshed. How impossible is it for the greatest Innocence and Virtue to protect from Slander and false Accusation; and no Person can be so innocent or good, whom false Witness may not condemn.  
15 ¶ And Simon Peter followed Jesus, and so did another disciple. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. 16 But Peter stood at the door without. Then went out that other disciple which was known unto the high priest, and spoke unto her that kept the door, and brought in Peter. 17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. 18 And the servants and officers stood there, who had made a fire of coals, (for it was cold) and they warmed themselves: and Peter stood with them, and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter had cut off, saith, Did not I see thee in the garden with him? Peter then denied again, and immediately the cock crew.  
All the four Evangelists give us an Account of Peter's Fall in denying his Master. And therein we have Observable, 1. The Sin itself which he fell into, the Denial of Christ, and this backed with an Oath; he swore that he knew not the Man. Lord! how may the slavish fear of Suffering drive the holiest and best of Men to commit the foulest and worst of Sins! Observe, 2. The occasion of his Fall. 1. His presumptuous Confidence of his own strength and standing; though all Men forsake thee, yet will not I. Lord! to presume upon ourselves, is the ready way to provoke thee to leave us to ourselves. If ever we stand in the Day of Trial, 'tis the fear of falling must enable us to stand; we soon fall, if we believe it impossible to fall. 2. His being in bad Company, amongst Christ's Enemies; Peter had better have been a cold by himself alone, than warming himself at a Fire which was compassed in with the Blasphemies of the Soldiers, where his Conscience, tho' not seared, was yet made hard. Observe, 3. The reiteration or repetition of this Sin, he denied Christ again and again; he denied him first with a Lie, then with an Oath and Curse. Oh, how dangerous is it not to resist the beginnings of Sin! If we yield to one Temptation, Satan will assault us with more, and stronger. Observe, 4. The heinous and aggravating Circumstances of Peter's Sin. 1. From the Character of his Person, a Disciple, an Apostle, a chief Apostle; yet he denies Christ. 2. From the Person whom he denies, his Master, his Saviour. 3. The Time when he denied him, soon after that Christ had washed his Feet; yea, soon after he had received the Sacrament from Christ's own Hand. How unreasonable then is their Objection against coming to the Lord's-Table, That some. who go to it, dishonour Christ as soon as they come from it? Such Examples ought not to discourage us from coming to the Ordinance, but should excite and increase our watchfulness after we have been there, that our after-deportment may be suitable to the Solemnity of a Sacramental Table.  
19 ¶ The high priest than asked Jesus of his disciples, and of his doctrine. 20 Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort, and in secret have I said nothing. 21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.  
Our Saviour being brought before Caiaphas the High Priest, he examines him concerning his Doctrine and his Disciples, pretending him to be guilty of Heresy in Doctrine and Sedition, in gathering Disciples and Followers. Our Saviour answers, That as to his Doctrine, he had not delivered it in Holes and Corners, but had taught publicly in the Temple and Synagogues; and that in secret he had said nothing; that is, nothing contrary to what he had delivered in Public. Christ never willingly affected Corners, he taught openly, and propounded his Doctrine publicly and plainly to the World. A convincing Evidence that both he and his Doctrine were of God. Learn hence, 1. That it is not unusual for the best of Doctrines to pass under the odious name and imputation of Error and Heresy. Christ's own Doctrine is here charged: The High Priest asked Jesus of his Doctrine. 2. That the Ministers of Christ, who have Truth on their side, may and aught to speak boldly and openly. I spoke openly to the World. Veritas nihil erubescit praeterquam abscondi. Truth blushes at nothing, except at its being concealed. In secret, says Christ, have I said nothing.  
22 And when he had thus spoken, one of the officers which stood by, stroke Jesus with the palm of his hand, saying, Answerest thou the high priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? 24 (Now Annas had sent him bound unto Caiaphas the high priest.) 25 And Simon Peter stood and warmed himself: They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. 26 One of the servants of the high priest (being his kinsman whose ear Peter cut off) saith, Did not I see thee in the garden with him? 27 Peter then denied again, and immediately the cock crew.  
Observe here, 1. How insolently and injuriously an Officer strikes our Saviour in this Court of Judicature: One of the Officers stroke Jesus with the Palms of his Hands. What had the Holy and Innocent Jesus done, to deserve these Buffet? He only made use of the Liberty which their Law did allow him, which was not to accuse himself, but to put them upon the Proof of those Accusations which were brought against him. But from this Instance of our Saviour's Sufferings we learn, That Christ did endure painful Buffet, ignominious and contemptible Usage, even from Inferior Servants; giving his Cheek to the Smiters, to testify that Shame and reproachful Usage which was deserved by us, and to sanctify that Condition to us, when ever it is allotted for us. Observe, 2. The meek and gentle Reproof which the Lord Jesus gives to this rude Officer, he doth not strike him dead upon the Place, nor cause that Arm to whither which was stretched forth against the Lord's anointed; but only lets him know, there was no Reason for his striking of him. Where Note, That tho' our Saviour doth not revenge himself, yet he vindicates himself, and defends himself both with Law and Reason: If I have spoken evil, bear witness of the evil: But if well, why smitest thou me? Note, 2. That when the Soldier had struck Christ upon one Cheek, he did not turn to him the other also, according to Matth. 5.39. Which evidently shows, that That Precept, if they smite thee on one Cheek, turn the other also, commands only this, That rather than take Revenge, we should take a second Injury. Christian's ought rather to suffer a double Wrong than to seek a private Revenge: Christianity obliges us to bear many Injuries patiently, rather than to avenge one privately: But tho' it binds up our Hands from private Revenge, yet it doth not shut our Mouths from complaining to public Authority. Christ's own Practice here, expounds the Precept elsewhere, Matth. 5.39. for he complains here of the Officers Injustice in smiting him before the Judicatory, and challenges the Man to bear witness of the Evil. Observe, Lastly, How our Lord was not only buffeted, but bound and sent bound from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, and from Herod to Pilate again: And all this on foot through the Streets of Jerusalem, from one end of the City to the other; partly, to render his Passion more public, being made a Gazingstock to the World, and a Spectacle both to Angels and Men. And his condescending to go bound from one High Priest to another, and from one Tribunal to another, teaches his People what Delinquents they were before the Tribunal of God, and what they deserved by reason of Sin; even a Sentence of eternal Condemnation at the Tribunal of the Just and Holy God.  
28 ¶ Then ●ed they Jesus from Caiaphas, unto the hall of judgement: and it was early, and they themselves went not into the judgment-hall, lest they should be defiled: but that they might eat the passover.  
There were two Courts of Judicature which our blessed Saviour was brought before and condemned by. 1. The Ecclesiastical Court or Sanhedrim, in which the High Priest sat as Judge: Here he was condemned to Death for Blasphemy. 2. The Civil Court, or Judgment-Hall, where Pontius Pilate the Roman Governor sat Judge, who because he was a Gentile, they would not go into his House, lest they should be defiled; for they accounted it a Legal Pollution to come into the House of a Gentile. Where Observe, The notorious Hypocrisy of these Jews, they scruple the defiling of themselves by coming near the Judgment-Hall where Pilate sat, but make no scruple at all to defile themselves with the guilt of that innocent Blood which Pilate shed. When Persons are overzealous for Ceremonial Observations, they are ofttimes too remiss with reference to Moral Duties. They brought him to the Judgment-Hall, but they themselves went not in, lest they should be defiled.  
29 Pilate than went out unto them, and said, What accusation bring you against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.  
Observe here, 1. How Pilate humour's these Jews in their Superstition. They scruple to go into the Judgment-Hall to him; he therefore goes out to them, and demands what Accusation they had against Christ. They charge him here only for being a Malefactor, or an evil Doer in the general; but elsewhere (Luke 23.) they particularly accuse him, 1. For perverting the Nation. 2. For forbidding to pay Tribute to Caesar. 3. For saying that he himself was Christ, a King. All of which was filthy Calumny; yet Christ underwent the Reproach of it without opening his Mouth: Teaching us, when we lie under Calumny and unjust Imputation, to imitate him, who opened not his Mouth, but committed his Case to him that judgeth uprightly.  
31 Then said Pilate unto them, Take ye him and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die.  
The Jews being now under the Power of the Romans, tho' they had a Power of Judging and Censuring Criminals in smaller Matters, yet not in capital Cases; they could not pronounce a Sentence of Death upon any Person, say some; they might and did, say others, punish Blasphemers by stoning them to death; but then their Sentence was to be ratified by the Roman Power: Accordingly here they had in their Ecclesiastical Court condemned Christ for Blasphemy; now they bring him to Pilate the Roman Governor to confirm the Sentence of Death. From hence it appears, that Christ was the true Messiah, being sent into the World when the Sceptre was departed from Judah, according to that ancient Prophecy of Jacob, Gen. 49.10. The Sceptre shall not departed from Judah until Shiloh come. The Jews now had no Power absolutely to condemn any Man, or to put him death; but this Power the Roman Emperor reserved to his own Deputy. This contributed towards the fulfilling of our Saviour's Words, Matth. 20.19. That he should be delivered to the Gentiles, and should be crucified: Which was not a Jewish but a Roman Punishment. Had the Jews put him to death, they had stoned him. But Christ was to be made a Curse for us by hanging upon a Tree, and accordingly the Jews execute the Counsel of God, tho' they knew ●● not, by refusing to put him to death themselves. Learn hence, How willing Christ was to undergo a shameful, painful and accursed Death, that he might testify his Love unto, and procure a Blessing for his People. Thus the Saying of Jesus was fulfilled, which he spoke, signifying what Death he should die.  
33 Then Pilate entered into the judgement-hall again, and called Jesus, and said unto him, Art thou thou the king of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation, and the chief priests have delivered thee unto me: What hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.  
Observe here, 1. Pilat's ensnaring Question, Art thou King of the Jews? How jealous are great Men of Jesus Christ, and how afraid are they of his Kingdom, Power and Authority, as if it would be prejudicial to their Authority and Power in the World, which was far enough from Christ's Thoughts. Observe, 2. The Wisdom and Caution of our Saviour's Answer, he neither affirms nor denies; though whenever we speak, we are bound to speak the truth, yet we are not bound at all times to speak the whole truth. Christ tells him therefore, That upon the supposition that he was King, yet his Kingdom was no Earthly but a Spiritual Kingdom; he was no Temporal King, to Rule over his Subjects with Temporal Power and Worldly Pomp; but a Spiritual King, in and, over his Church only, to order the Affairs and look after the Government thereof. Learn hence, That Christ as God, hath an Universal Kingdom of Power and Providence, even over the highest of Men; and as Mediator hath a Spiritual Kingdom in and over his Church. 2. That it is a clear Evidence that Christ's Kingdom is Spiritual, in as much as it is not carried on by violence and force of Arms as worldly Kingdoms are, but by Spiritual means and methods. If my Kingdom were of this World, my Servants would fight for me; but now is my Kingdom not from hence.  
37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth, heareth my voice.  
Pilate asks him again directly and expressly, Art thou a King or not? Our Saviour Answers, Thou sayest that I am a King, and so it is indeed as thou sayest; I am a King, and the King of the Jews too; but not a Temporal King to Rule over them, after the manner of Earthly Kings, with Temporal Power, and Worldly Pomp and Splendour; but I am a Spiritual King to Rule and Govern not only the Jews, but my whole Church, consisting both of Jews and Gentiles, after a Spiritual manner. Observe here, 1. The Dominion and Sovereignty of Jesus Christ, he has a Kingdom; My Kingdom, Observe, 2. The Condition and Qualification of this Kingdom, Negatively expressed. My Kingdom is not of this World. Observe, 3. The Use and End of this Kingdom, that the Truth may have place among the Children of Men for their Salvation. To this end was I Born, and came into the World, to bear witness unto the truth. Observe, 4. The Subjects of Christ's Kingdom declared. Every one that is of the truth, heareth my Voice. That is, Every one who is by Divine Grace disposed to believe and love the Truth, will hear and obey Christ's Doctrine.  
38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the king of the Jews? 40 Then cried they all again, saying, Not this man, but Barrabas. Now Barrabas was a robber.  
Observe here, 1. The Question Pilate put to Christ, What is Truth? a most noble and important Question, had it been put forth with an honest Heart, with a Mind fairly disposed for Information and Satisfaction; but it is evident, Pilat's enquiry was not serious; nay it is generally thought that Pilate asked this Question in Scorn, Contempt, and Derision; for he stays not for our Lord's Answer, but as soon as he startled this Query, went oft the Bench in haste. Learn hence, That this Question, What is Truth? or how may we come to the Knowledge of the Truth, is of unspeakable use and importance, and a Question whereon the whole frame and Constitution of Religion depends. Because Truth is claimed by all Parties of Men, by all Professors of Religion: Ask the different Parties, from the Old Gentleman at Rome, to the poorest Quaker and Muggletonian, where is Truth? and they will all tell you, they are in the possession of it; every Sect has thus much of Popery with it, that the professors of it, think themselves Infallible, and every one cries out, Here is Truth. But God has given us a twofold Light to search for Truth by. Namely, The Light of Reason, and the Light of Scripture, and Divine Revelation: The former Solomon calls the Candle of the Lord, set up in our Breasts by God, on purpose to discover Truth unto us; God allows us, yea enjoins us, the free and impartial use of our Understandings and Judgements, in order to the finding out of Divine Truth; but because Nature's Light, or the Light of Natural Reason is not clear and bright enough to give us a prospect of supernatural Truths: for Nature and Reason can never dictate those things which depend wholly upon God's free Grace and good Pleasure; such are the Doctrine of a Saviour and Redeemer, and the method of Man's Salvation by the Sufferings of the Son of God; it had been Blasphemy once to have supposed such things, had not God revealed them in Scripture: Therefore the Second Standard of Divine Truth is the infallible Word of God. The Gospel of Christ is the way and the Truth; Truth came by Jesus Christ, and would Men be ruled and conducted by these unalterable Standards of Truth, namely, Right Reason, and Divine Revelation, they would easily agree in their Judgements, what is to be believed, and all Disputes and Controversies would vanish; right Reason and Inspired Scripture are the best Judges of Controversies; they being the fixed Standards and Measures of Divine Truth, can best Resolve Pilat's Question here, and tell us What is Truth. Observe, 2. How unwilling, how very unwilling Pilate was to be the Instrument of our Saviour's Death: He came forth three several times, and tells the Jews, that he finds no fault in him, he bids them take him, and judge him according to their Law. Pilate a Pagan Absolves Christ, whilst the Hypocritical Jews that heard his Doctrine, and saw his Miracles do Condemn him. Observe, 3. Pilate having absolved Christ, I find no fault in him, endeavours next to Release him, and taketh occasion from their Custom of having a Prisoner released to them at their Feast, to insinuate his Desire that they should choose Christ. Ye have a custom, that I release unto you one at the Passover. Observe lastly, How the Jews prefer, Barrabas, a Robber, before the Holy and Innocent Jesus. They all cried out, saying, not this Man but Barrabas. Learn hence, That no Persons how wicked and vile soever are so odious in the Eyes of the Enemies of God, as Christ himself was, and his Friends and Followers now are: Christ did find it thus in his own Person when on Earth; Barrabas a Robber was preferred before him, and now he is in Heaven he suffers in his Members; the filth of the World being preferred before them.   

CHAP. XIX.  
1 THen Pilate therefore took Jesus, and scourged him.  
Observe here, 1. That as the Death of the Cross was a Roman Punishment, so it was the manner of the Romans to whip their Malefactors before they Crucified them. Accordingly Pilate took Jesus and scourged him. Observe, 2. How unwilling, how very unwilling Pilate was to be the Instrument of our Saviour's Death; it is very evident that he had a mind to Release him, and it is concluded, that Pilate was thus forward to Scourge Christ, hoping that the Jews would have been satisfied with this lighter Punishment, and so have dismissed him: From this instance we may gather, That Hypocrites within the pale of the Visible Church, may be guilty of such tremendous Acts of wickedness, as the Conscience of an Infidel and Pagan may boggle at and protest against. Pilate a Pagan Absolves Christ, and seeks to release him: whilst the Hypocritical Jews, who heard his Doctrine, and saw his Miracles, condemn him. Observe, 3. How wretchedly Pilate suffers himself to be overcome with the Jew's importunity, and contrary to the light of his own Reason and Conscience delivers the Holy and Innocent Jesus, first to be Scourged and then Crucified. Learn thence, That it is a vain Apology for Sin, when Persons pretend that it was not committed with their own consent, but at the instigation and importunity of others: for such is the frame and Constitution of Man's Soul, that none can make him either wicked or miserable without his own Consent. Then Pilate took Jesus and Scourged him.  
2 And the soldiers plaited a crown of thorns, and put it on his head, and they put on him a purple robe. 3 And said, Hail King of the Jews: and they smote him with their hands.  
The next part of our Saviour's Sufferings consisted of cruel mockings: Christ had owned himself to be the King of the Jews; that is, a Spiritual King, in and over his Church. But the Jews expecting that the Messiah should have appeared in the Pomp of an Earthly Prince, and finding it to be quite otherwise in our Saviour, they look upon him as a Deceiver and Impostor; and accordingly Treat him as a Mock-King, with all the marks of Derision and Scorn; for first they put a Crown upon his Head, but a very Ignominious and Painful one, a Crown of Thorns. They put a Sceptre in his Hand, but that of a Reed; a Robe of Scarlet, or Purple upon his Body, and then bowed their Knees unto him, as they were wont to do before their Princes; crying, Hail! King! Thus were all the marks of Scorn imaginable put upon our dear Redeemer; yet what they did in Jest, God permitted to be done in Earnest; for all these things were ensigns and marks of Sovereignty, and Almighty God caused the Royal Dignity of his Son to shine forth even in the midst of his greatest Abasement. Whence was all this Jeering and Sport? but to flout Majesty? and why did the Son of God undergo all this Ignominy, Disgrace and Shame? but to show what was due unto us for our Sins; as also to give us an Example, to bear all the Scorn, Reproach and Shame imaginable, for the sake of him; who for the Joy that was set before him despised the Shame, as well as endured the Cross.  
4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man. 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.  
Observe here, 1. The great variety of our Saviour's Sufferings, he is made the Football of Cruelty and Scorn; his Sacred Body is stripped of his Garments, and his Back disguised with Purple-Robes, his tender Temples wounded with a Thorny Crown; his Face spit upon, his Cheeks buffeted, his Head smitten, his Hand Sceptred with a Reed. By his wearing a Crown of Thorns, he took away the bitterness of that Curse, which our Sins brought upon the Earth. Gen. 3.18. Thorns and Briars shall it bring forth: Christ by his Bitter and Bloody Sufferings, has turned all the Curses of his People into Crowns and Blessings. Observe, 2. The noble Testimony given of Christ's Innocency, by the mouth of Pilate, I find in him no fault at all; he doth not say, I find him not Guilty of what is laid to his Charge; but gives an universal Testimony of our Lord's Innocency. I find no fault at all in him. In spite of all Malice, Innocency shall find some Friends and Abettors. Rather than Christ shall want witnesses, Pilat's mouth shall be opened for his Justification; how fain would he have freed Jesus, whom he found faultless. Our Lord found more Compassion from Pilate, an Heathen, than he did from them of his own Nation. Pilate would have saved him, but they cry out for his Blood: Hypocrites within the visible Church may be guilty of such monstrous Acts of wickedness, as the Consciences of Heathens, without the Church may boggle at and protest against. Pilate a Pagan, pronounces Christ Innocent, whilst the Hypocritical Jews, who had heard his Doctrine, and seen his Miracles do Condemn him. Observe, 3. Who influenced the main Body of the Jews to desire Pilate to put Jesus to Death; it was the Chief Priests and Elders, they persuaded the Multitude: Woe be to the Common People, when their Guides and Leaders are corrupt; and woe unto them, much more if they follow their wicked and pernicious Counsels; the Jews here followed their Guides the Chief Priests; but it was to their own destruction, as well as their Leaders, when the Blind lead the Blind, both fall into the Ditch.  
7 The Jews answered him, we have a law, and by our law he ought to die, because he made himself the Son of God. 8 ¶ When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.  
Observe here, 1. How Ambitious the Chief Priests were that Christ should Die under a colour of Law. We have a Law, and by that Law he ought to Die. The Law which they allude to, is the Law for putting false Prophets and Blasphemers to Death; of which number they conclude Christ to be, because he made himself the Son of God, whereas he did not make himself so, or only pretend to be so, but really and indeed was so; to wit, the eternal Son of God. Such as are indeed Blasphemers, and do Arrogate to themselves what is proper to God only; by the Law of God they ought to be put to Death; but Christ was not Guilty of the Violation of that Law; for he was indeed the Son of God, and did not make himself so. Observe, 2. How full of fear the Conscience of Pilate was, when the Jews told him that Jesus made himself the Son of God; he was afraid to Condemn him, not knowing but that he might be some Divine and extraordinary Person, and consequently might draw down Divine Vengeance on his own head. Learn hence, That serious thoughts of a Deity will strike terror even into a natural Conscience, especially when the Sinner is following a course which his own judgement cannot approve; when Pilate heard of Christ's being the Son of God he was afraid, knowing that what he had done to him was against his own Conscience. Observe, 3. The Question Pilate puts to Christ upon this occasion, Whence art thou? that is, what is thy Original, or Parentage? Art thou a Divine Person or not? our blessed Saviour being unwilling to obstruct his own Sufferings, or to discover any thing that might hinder Pilate from proceeding against him, would give him no Answer; having before made a reasonable and sufficient Defence. Oh how ready was Christ to lay down his Life for Sinners, and how willing to pay that Ransom for his People, which the Justice of God required.  
10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldst have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.  
Observe here, 1. How offended Pilate was at Christ's silence, and how unreasonably he boasts of his Power and Authority. Have not I Power to Crucify thee, and Power to Release thee? It is the great Sin and snare of Men in Power, to forget from whom they derive their Power, and to think that they may employ their Power as they please. Observe, 2. The Piety and meekness of our Saviour's Answer. Thou couldst have no Power against me, except it were given thee from above. That is, Thou hast no Power over me, nor couldst thou inflict any punishment upon me, were it not that my Father had in his great Wisdom, Divine Counsel, and for glorious Ends permitted it so to be. Learn, That Christ's being under the Power of any Man, how great and eminent soever, did flow from the peculiar Dispensation of God; who in his wise and wonderful Counsel so ordered it, and ordained it for the Redemption and Salvation of his People; he was above all Humane Power as God, and no ways obnoxious to Pilat's Power, being a perfectly Innocent Man. Observe, 3. How Christ charges his Death more upon Judas and the Jews, than upon Pilate and the Gentiles. They that delivered me unto thee, have the greater Sin. Not that Pilate was excused from Sin, in delivering Christ to be Crucified; he sinned heinously in abusing his Power; but Judas sinned more in delivering him up to the Chief Priests, and the Chief Priests in delivering him up to Pilate, than Pilate himself whom they made a Tool to serve their Malice and Revenge; they had better means of Knowledge than he, and so sinned against more Light than he; and consequently their Gild was greater, and their Condemnation heavier than his. Learn thence, That the greater means of Light and Knowledge Persons Sin against, the more aggravated is their Gild, and the more heigthned will be their Condemnation. He that delivered me unto thee hath the greater Sin.  
12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king, speaketh against Cesar. 13 ¶ When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha.  
Still Observe, How unwilling Pilate was to put Christ to Death, Conscience bids him spare, Popularity bids him Kill; how frequently and how fervently did he contend with the Jews, till they make it a State-case, and Tacitly Accuse him for a Traitor, to the Roman Emperor, if he released him. If thou let this Man go, thou art not Cesar's friend. When Pilate heard that, he delivers up the Innocent Jesus to be Crucified. Learn hence, That the Natural Consciences of Men, and the Innate notions of Good and Evil, may carry Men on a great way in opposing that which is a bare-faced Iniquity; but at last, either fear or shame will overrule, if there be not a Superior and more noble Principle. Though Pilat's Conscience acquitted Christ, and his Mouth had declared that he found no fault at all in him; yet fear of Cesar's displeasure, causes him to deliver up to Death, the Holiest and best of Men, against his Judgement and his Conscience. When Pilate heard that, he brought Jesus forth unto them.  
14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your king. 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Cesar. 16 Then delivered he him therefore unto them to be crucified.  
Observe here, How careful the Holy Ghost is to Record and set down the Time when Pilate gave Sentence against Christ: In general, it was on the Day of the preparation for the Passover; that is, the Day immediately before it, when they prepared every thing needful for the Solemnisation; and in particular it was about the sixth hour of that Day. St. Mark calls it the third hour, St. John the sixth; but this is easily reconciled thus; the Jews divided the Day into four quarters, which they called hours; the first was called the third hour, which answers our ninth, the second called the sixth hour, answering our twelfth, the third called the ninth hour, answering our three in the Afternoon; the fourth called the twelfth hour, which was the time of their Retirement from Labour, and beginning of the first Night watch: Now the whole time from the third hour to the sixth; that is, from Nine to Twelve, was called the Third Hour, and the whole intervening time, from the Sixth to the Ninth; that is, from Twelve to Three, is called the Sixth Hour, and so of the rest. Now when St. John says, it was about the Sixth Hour when Christ was condemned by Pilate, and led away to be Crucified, and St. Mark says it was the Third Hour; we are to understand that St. Mark takes in the whole time of the Third Hour, from Nine to Twelve; and St. John saying it was about the sixth Hour, implies that it was near Twelve; so that between the Hours of Nine and Twelve our Lord was Sentenced, and led away to his Cross, about Twelve fastened to his Cross, upon which he hung till the Ninth Hour; that is, till about Three in the Afternoon, during which time, there was such an Eclipse of the Sun, as did occasion darkness over all the Earth. Learn hence, The great Love and Condescension of Jesus Christ in stooping so low, to have his Sufferings lengthened out upon our accounts, to expiate our Gild which deserveth Eternal Sufferings; that he might by his Example warn us to prepare for Trials of long continuance, and Sanctify a state of continual Affliction to us. Behold the Son of God harassed all Night before he suffered, hurried from place to place, posted backward and forward, from Pilate to Herod, and from Herod to Pilate, wearied, scourged, buffeted, crowned with Thorns, at last nailed to his Cross, and hanging thereupon from about Twelve to Three, in exquisite Torture of Body, and under the sense of his Father's wrath in his Soul. Oh Lord! Thy kindness towards us is matchless and inimitable, never was Love like thine.  
16 And they took Jesus and led him away. 17 And he bearing his cross, went forth into a place called the place of a scull, which is called in the Hebrew, Golgotha. 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.  
Here Observe, 1. That it was a Custom among the Romans, to cause the Person condemned to crucifying, to carry his own Cross; accordingly our Saviour bore his own Cross part of the way, till fainting under the burden of it, they laid it upon another, not out of Mercy but Malice, reserving him for a more public Death: They were loath he should go away in a fainting Fit. But why could not Christ bear his own Cross? who was able to bear the Sins of the whole World, when hanging upon the Cross? Answer, 1. Probably the Jews Malice provided for him a Cross of extraordinary greatness, proportionable to the Crimes they charged him with. 2. He was much debilitated and weakened, with his long watching and sweeting the Night before. 3. The sharp edges of the Cross grating his late whipped and galled Shoulders, might occasion the fresh bleeding of his wounds, and his weakening thereby. 4. Hereby he gave the World a Demonstration of the Truth of his Humanity; that he was in all things like unto us, with respect to his Humane Nature, and the common Infirmities of that Nature. Observe, 2. The Infamous Company which our Holy Lord suffered with, two Thiefs; on either side, one, and himself in the midst; it had been a sufficient disparagement to our blessed Redeemer, to be sorted with the best of Men; but to be numbered with the Scum of Mankind is such an Indignity as confounds our Thoughts. This was designed by the Jews to dishonour and disgrace our Saviour the more, and to persuade the World, that he was the greatest of Offenders. But God overruled this, for fulfilling an Ancient Prophecy concerning the Messiah, Isaiah 53. last. And he was numbered with the Transgressor's.  
19 ¶ And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified, was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Writ not, The king of the Jews; but that he said, I am king of the Jews. 22 Pilate answered, What I have written, I have written.  
Observe here, 1. The Inscription wrote by Pilate over our suffering Saviour; This is Jesus of Nazareth the King of the Jews. It was the manner of the Romans when they crucified a Malefactor, to publish the Cause of his Death in Capital Letters over his Head, that so the Equity of their Proceed might more clearly appear to the People. Now it is Observable, how wonderfully the Wisdom of God overruled the Heart and Pen of Pilate to draw this Title, which was truly Honourable, and fix it to his Cross. Pilate who was before his Judge, and pronounced him Innocent, is now his Herald to proclaim his Glory. Learn hence, That the Regal Dignity of Christ was openly proclaimed by an Enemy, and that in the time of his greatest Reproaches and Sufferings. Pilate without his own knowledge, did our Saviour an eminent piece of Service; he did that for Christ which none of his own Disciples durst do; not designedly, but from the special overruling Providence of God. No Thanks to Pilate for all this. Because the highest Services performed to Christ undesignedly, shall neither be accepted nor rewarded by God. Observe, 2. How the Jews endeavour to alter this: Writ not, The King of the Jews; but that he said, I am the King of the Jews. The Jews thought it would be a disgrace to them, that Christ should be reported abroad to have been their King; therefore they desire an alteration of the Writing: But Pilate that wrote in Honour of Christ, stiffly defends what he had done: To all their Importunity he returns this resolute Answer, What I have written, I have written. Surely the Constancy of Pilate at this time, must be attributed to special Divine Providence. How wonderful was it, that he who before was as inconstant as a Reed, should now be as fixed as a Pillar of Brass! Whence is this, but from the God of Spirits, moving upon his Spirit to write, and to defend what was written? The Providence of God hath a Prospect beyond the Understanding of all Creatures.  
23 ¶ Then the soldiers, when they had crucified Jesus, took his garments (and made four parts, to every soldier a part) and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.  
Here we have recorded our Saviour's Sufferings from the Soldiers, they strip him of his Garments before they fastened him to his Cross, and divide those Garments which could be parted amongst them, and cast Lots for his woven Coat which could not be divided. Little did these vile Soldiers think that they were now fulfilling a Scripture-Prophecy. Yet so it was, this Action of theirs being foretold, Psalm 22.18. They part my Garments amongst them, and cast lots upon my Vesture. Not that the Prophecy made them do it, but was fulfilled by their doing of it. From hence we may gather, That Christ suffered naked upon the Cross; as naked (say some) as he came into the World. We had made ourselves naked to our shame, and Christ became naked to cover our shame. If sensible of our own Nakedness and Shame, we flee unto him by Faith, we shall be clothed upon with Robes of Righteousness and Garments of everlasting Praise.  
25 ¶ Now there stood by the cross of Jesus, his mother, and his mother's sister, Marry the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son. 27 Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home.  
These Words contain our Saviour's affectionate Recommendation of his distressed Mother to the Care of a dear Disciple. It was an Argument of Christ's wonderful Love to her, that when he was nailed to the Cross and ready to die, he was more concerned for his Mother's Sorrows than for his own Sufferings. Now was Simeon's Prophecy fulfilled, Luke 2.35. A Sword shall pass through thine own Soul also. Her Soul was pierced for him, both as his natural Mother and also as a mystical Member of him her Head; therefore Christ applies these comfortable Words as a Salve to her Wounds, even whilst his own were bleeding unto death: Woman, behold thy Son. Where Note, He calls her Woman, and not Mother; he doth not say, Mother, behold thy Son; but, Woman, behold him: Not that Christ was ashamed of, or unwilling to own her for his Mother: But either, 1. Fearing that calling her by that name should augment and increase her Grief and Trouble. Or else, 2. To intimate his change of State and Condition, that being ready to die and return to his Father in Heaven, he was above all earthly Relations, and knew no one after the Flesh, no not his very Mother: Yet see at the same time, when he was above her, and about to leave her, how his Care manifested itself for her, when his Soul and Body were full of Anguish to the very brim: Yet all this makes him not in the least unmindful of so dear a Relation. Thence learn, That Christ's tender Care of his Mother, even in the time of his greatest Distress, is an excellent Pattern for all Children to imitate and follow, to the end of the World. St. John here obeyed Christ's Command, and imitated his Example, he took her to his own Home; that is, he treated her with all that dutiful Regard which a tender and indulgent Mother challenges from a pious and obedient Son. No personal Trial or Trouble upon ourselves, doth exempt us from the performance of our Duty towards others, especially towards our near and dear Relations. Christ in the extremity of his Sufferings, accounted it his Duty to take care of and provide for his dear Mother: Teaching us by his Example, That Children ought to evidence that they honour their Parents, by taking care of them in their decayed and desolate Condition. Again, Inasmuch as St. John took care of the holy Mother after her dear Son's death: That Disciple took her to his own home. We Learn, That the Lord never removes one Comfort, and taketh away the means of subsistence from his People, but he raises up another in the room of it. It is very probable that Joseph her Husband was before this time dead, and Jesus her Son was now dying; but still God provides, he raises up St. John to take care of her; he takes her to his own Home, and looks upon her as one of his Family. But how comes St. John above the rest to have this honourable Service put upon him, and this high Trust reposed in him? Answer, The Text tells us, he was the Disciple whom Jesus loved; that is, in a more especial manner, treating him with greater Freedom and Familiarity than the rest; he also evidenced more Love unto, and more Courage and Resolution for Christ than the rest of his Disciples, he standing by the Cross, when they got afar off, Mark 15.49. Thence we learn, That such as are beloved of Christ, as do keep close unto him, and express most Zeal and Resolution for him, they shall be peculiarly honoured by him, and be employed in the highest Services for him.  
28 ¶ After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth.  
Observe here, 1. The Affliction or Suffering which our Saviour complained of, and that is Thirst; there are two sorts of Thirst; one Natural and Proper, the other Spiritual and Figurative: Christ felt both at this time. His Body Thirsted by Reason of those Agonies which it laboured under. His Soul Thirsted in vehement Desires, and fervent long to accomplish that great and difficult Work he was now about. 2. The design and end of our Lord's Complaint. That the Scripture might be fulfilled, he saith, I Thirst. Our Saviour finding that all was accomplished which he was to do before his Death; but only the fulfilling that one Scripture, Ps. 69.21. They gave me Vinegar to Drink. He for the accomplishment thereof. Said I Thirst. Whence Note, That such were the Agonies and Extreme Sufferings of our Lord Jesus Christ upon the Cross, that they drank up his very Spirits, and made him cry, I Thirst. 2. That when Christ cried out, I Thirst; it was to show that what ever was foretold by the Prophets concerning him, was exactly accomplished, and even to a Circumstance fulfilled in him. That the Scripture might be fulfilled, Jesus saith, I Thirst.  
30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the Ghost.  
Observe here, 1. Our Lord's last word, It is finished. 2. His last Act, He bowed his Head, and gave up the Ghost. As to the former, his last Word, It is finished. This might be the probable intendment of it. 1. It is finished; That is, Now is my Father's Eternal Council concerning me accomplished; and now is the Promise that he made of my becoming a Sacrifice for Sin fulfilled; both my Father's Purpose and my Father's Promise, are now receiving their final Accomplishment. 2. It is finished; that is, the Scriptures are now fulfilled; all the Types that did prefigure me, all the Prophetical Predictions that were made of me, all the Jewish Sacrifices that pointed at me, have now received their final accomplishment in me, and are abolished in my Death. 3. It is finished; that is, my Sufferings are now ended, my Race is Run, my work is done, I am now putting my last Hand to it, my Death is before me, I have finished the Work, the whole Work which I came into the World for, doing, as well as dying; all is upon the matter completed, it is just finishing, it will be instantly finished. Again, 4. It is finished, that is, the Fury and Malice, the Rage and Revenge of my Enemies is now ended, they have done their worst; the Chief Priests and Soldiers, the Judges and Witnesses, the Executioners and Torments have all tired out themselves, with the Exercise of their own Malice; but now their Spite and Spleen, their Envy and Enmity is ended, and the Son of God's at Rest. 5. It is finished; that is, the Glorious work of Man's Redemption and Salvation is perfected and performed, consummated and completed, the Price is paid, Satisfaction is given, Redemption is purchased, and Salvation insured to a miserable World. Woe unto us if Christ had left but one farthing of our Debt to the Justice of God unpaid, we must have lain in Hell to all Eternity, as being insolvend. But Christ has by one offering for ever perfected them that are sanctified. Learn hence, That Jesus Christ hath perfected and completely finished the great work of Redemption committed to him by God the Father. Observe, 2. Our Saviour's last Act. He bowed his Head, and gave up the Ghost. Whence learn, The spontaneity and voluntariness of Christ's Sufferings, how freely he surrendered to Death, his Soul was not rend from him, but yielded up to God by him; Christ was a volunteer in dying, tho' his Death was a violent Death, yet it was a voluntary Sacrifice. He bowed his Head, and gave up the Ghost.  
31 The Jews therefore because it was the preparation, that the bodies should not remain upon the cross on the sabbath day (for that sabbath-day was an high day) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and broke the legs of the first, and of the other which was Crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they broke not his legs. 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it, bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scripture saith, They shall look on him whom they pierced.  
These Verses contain several remarkable passages tending to the Confirmation of our Faith, in the Belief of the certainty and reality of our Saviour's Death; in which the Jews, the Soldiers, and St. John do all give their several and sufficient Evidences. Observe, 1. The Jews part in clearing up this Truth; They desire Pilate, (who had Power alone to dispose of the Dead Bodies of condemned Persons) that the Legs of the crucified Persons might be broken to hasten their Death, that so they might be taken away and buried; because according to the Law, Deut. 21.22, 23. the Land was defiled with those that were hanged, if not timely buried; and they judged if the Bodies of these Persons did remain on the Cross all that Night, and the next Sabbath Day which was an high day, (the ordinary Sabbath, and the first Day of the Passover, or Feast of unleavened Bread meeting together) it might pollute both them and their Feast. Where Note, The cursed Hypocrisy of these Jews, they look upon themselves as strictly bound to observe an outward Ceremony, but their Consciences never scruple to violate the most weighty Precepts of the moral Law; they strictly observe the Ceremonial Precept, that the dead bodies should not remain upon the Cross; but they scruple not to Crucify the Son of God, and to use him with the utmost Rigour, desiring his Bones may be broken. Observe, 2. the Soldiers part contributing to clear the Truth of Christ's Death; they execute what the Jews had desired and Pilate granted, breaking the Legs of the two Thiefs, but not of Jesus, because he was already Dead; but one of the Soldiers resolving to make sure work, thrusts a Spear into his Side, and there came out strait way Blood and Water, proving that he was really Dead. All which points out to us, that it is he who came by Water and Blood, 1 John 5.6. and that from the merit and efficacy of his Death there floweth out Blood for the obtaining Remission of Sin, and Water to Regenerate and wash us from our Uncleanness. From the Barbarous Soldiers piercing of Christ's Side after he was Dead, We learn, That no cruelty was omitted towards Christ either Dead or alive, which might testify the great desert of our Sin; nor was there any needful Evidence wanting, which might make clear the Truth of his Death; the Soldier's piercing of our Saviour's Side was at once an exercise of their Cruelty, and an Evidence of the certainty of Christ's Death. Observe, 3. St. John's part in this Evidence, he avouches that Christ really died, and expressly affirms that he saw it with his own Eyes, for the confirmation of our Faith; he that saw it, bare Record, and his Record is True. And farther shows that by these Actions of the Soldiers That was done, by which several Scripture-Prophecies were fulfilled, and received their Accomplishment: particularly, That of Exod. 12.46. concerning the Paschal Lamb, which was a Type of Christ, that a Bone of it should not be broken; and that prediction Zach. 12.10. They shall look on him whom they have pierced. Learn hence, That Christ is the Truth and Substance of that Type, the Paschal Lamb, mentioned Exod. 12. and the True Passover Sacrificed for us; therefore what was ordained concerning the Paschal Lamb, is applied here to Christ, as the Substance of that Type. A Bone of him shall not be broken.  
38 ¶ And after this, Joseph of Arimathea, (being a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave: he came therefore and took the body of Jesus. 39 And there came also Nicodemus (which at the first came to Jesus by night) and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes, with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified, there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Jesus therefore, because of the Jews preparation- day, for the sepulchre was nigh at hand.  
This last Paragraph of the Chapter gives us an Account of our Lord's Honourable Burial; such a Funeral as never was since Graves were first digged. Where Observe, 1. Our Lord's Body must be begged before it could be buried; the dead Bodies of Malefactors being in the Power and at the Disposal of the Judge: Pilate grants it, and accordingly the dead Body is taken down; wrapped in fine Linen and prepared for the Sepulchre. Observe, 2. The Persons who bestowed this Honourable Burial upon Christ, Joseph of Arimathea and Nicodemus; the one provided fine Linen, the other fine Spices, and they jointly wound and embalmed his Body after the Jewish manner; both of them Worthy, tho' close Disciples; Grace doth not always make a public and open show where it is. But as there is much secret Treasure unseen in the Bowels of the Earth, so is there much Grace in the Hearts of some Saints, which the World takes little notice of. We Read of none of the Apostles at Christ's Funeral; fear had put them to flight; but Joseph and Nicodemus appear bold: If God strengthen the weak, and leave the strong to the prevalency of their own fears, the weak shall be as David, and the strong as Tow. Observe, 3. The Grave, or Sepulchre in which our Lord was buried, it was a Sepulchre in a Garden, to expiate Adam's Sin committed in a Garden; as by the Sin of the First Adam we were driven out of Paradise, the Garden of Pleasure; so by the Sufferings of the Second Adam, who lay buried in a Garden, we may hope for Entrance into the Heavenly Paradise. And it was in a new Sepulchre wherein never any Man was laid, lest his Adversaries should say, it was another that was Risen, who was buried there before, or that he Arose as one of the Old Prophets did, by touching the Bones of some other Dead Person. Observe, 4. The manner of our Lord's Funeral, it was hasty, public, and decent; it was hasty by reason of the straits of Time; the Sabbath was approaching, and all Business is laid aside to prepare for that. Teaching us, how much it is our Duty to dispatch our Worldly business early in the Evening of the Lord's Day; that we may be the better prepared to Sanctify that Day. Again, our Lord's Funeral was public and open, all Persons that would, might be Spectators, to cut off occasion from any to object that there was deceit, and fraud used in or about our Lord's Burial; yet was he also Interred decently, his Holy Body being wrapped in fine Linen, and perfumed with Spices, according to the Jewish Custom. Observe, 5. The Reasons why our Lord was thus buried, seeing he was to Rise again in as short a time as other Men lie by the Walls; doubtless it was to declare the certainty of his Death, and the reality of his Resurrection, to fulfil the Types and Prophecies which went before of him; As Ionas being three Days and three Nights in the Whale's Belly; he was also buried to complete his Humiliation, this being the lowest step to which he could descend in his abased State. Finally he went into the Grave, that he might conquer Death in its own Territories. Observe Lastly, Of what use our Lord's Burial is to us his followers. It shows us the amazing depths of his Humiliation, from what and to what his Love brought him, even from the Bosom of his Father to the Bosom of the Grave. It may also comfort us against the fears of Death; the Grave could not long keep Christ, it shall not always keep us; it was a loathsome Prison before, it is a perfumed Bed now; he whose Head is in Heaven, need not fear to put his Feet into the Grave. Awake and Sing thou that dwellest in the Dust, for the Enmity of the Grave is slain by Christ.   

CHAP. XX.  
This and the following Chapter gives us an Account of our Saviour's Exaltation, and Victorious Triumph over all his Enemies, by his powerful Resurrection. All the four Evangelists do confirm the Truth of it, by recording the several steps and degrees of the manifestation of it. In this Chapter, Christ's Resurrection is confirmed, first to Mary Magdalene, next to Peter and John, then to all the Disciples except Thomas.  
1 THe first day of the week cometh Mary Magdalene early when it was yet dark, unto the sepulchre, and seethe the stone taken away from the sepulchre.  
In this Verse is Recorded how Mary Magdalene came early to the Sepulchre, on the first Day of the Week to Anoint the Dead Body of our Lord Jesus. Where Note, That tho' her Heart did burn with an ardent Zeal and Affection to her Crucified Lord, yet the commanded Duties of the Sabbath were not omitted by her, she kept close, and silently spent that Holy Day in a mixture of Grief and Hope; her Example is a good Pattern of Sabbath-Sanctification, and worthy of our Christian Imitation. Note, 2. What magnanimity and courage is found in this weak Woman, she followed Christ Courageously, when his Disciples left him Cowardly; she accompanied him to his Cross, she followed his Hearse to the Grave, when his Disciples durst not appear; and now very early in the Morning she goes to visit his Sepulchre, fearing neither the Darkness of the Night, nor the presence of the Watchmen. Learn thence, That Courage is the special gift of God, and if he gives it to the feebler Sex, even to timorous and fearful Women, it is not in the Power of Man to make them afraid.  
2 Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.  
It was a great Honour that God put upon this poor Woman, Mary Magdalene, that she has the first Notice of our Saviour's Resurrection, and is the first that discovers it to the Apostles. But why had not the Virgin Mary, his Disconsolate Mother this Privilege conferred on her, rather than Mary Magdalene, who had been a grievous Sinner? Doubtless, this was for the Comfort of all True Pentitents, and Administers great Consolation to them: As the Angels in Heaven Rejoice, much more doth Christ Joy in the Recovery of one repenting Sinner, than in multitudes of Holy and Just Persons (such was the blessed Virgin) who need no Repentance.  
3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seethe the linen clothes lie. 7 And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise again from the dead.  
Here observe, 1. How Peter and John moved with Mary magdalen's words, They have taken away the Lord, etc. do run to the Sepulchre to satisfy themselves in the Truth of it. Such as sincerely Love Christ, upon the least intimation that he is missing, bestir themselves with great Activity and Diligence, that they may see him, or hear of him; Peter and John run to the Sepulchre to see what was become of their Holy Master. Observe, 2. That there were such clear Evidences about Christ's Grave, as made it apparent that he was indeed Risen from the Dead, and not conveyed away either by Friends or Foes; It cannot be supposed that any of his Friends (could they have come at it) would have so handled his Holy Body, as to carry it away naked; and for his Foes had they Stole away the Body, they would never have left the Fine Linen behind them. Observe, 3. That when Christ arose from the Grave, he left his Grave  behind him; whereas when Lazarus arose, he came forth with his Grave  about him; it Teaches us that Christ Risen never to Die more, but to Live and Reign for ever; therefore he left his Grave  in the Grave, as never to make use of them more. But Lazarus was to Die again, Death was once more to have Dominion over him; he therefore came forth with his Grave  about him. Observe Lastly, How ignorant the Apostles were of the Doctrine of Christ's Resurrection, and of the Holy Scriptures, which declared he was to Rise again from the Dead. They knew not the Scriptures: That is, They did not heed and regard them, ponder them in their Hearts, and feed upon them by Faith.  
10 Then the disciples went away again unto their own home. 11 ¶ But Mary stood without at the sepulchre, weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seethe two angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had lain:  
Here we have a Description of the great Love of Mary Magdalene, which she expressed towards Christ after his Resurrection; she went to his Sepulchre early, when it was yet dark, she hastily calls the Disciples, Peter and John to the Sepulchre. And she stays behind weeping at the Sepulchre, when they were gone away to their own home. And as Mary first sought him and longest sought him, so she first finds him. Here Note, 1. Mary's carriage and behaviour towards her Saviour, this is discovered by her patiented attendance, She stood without at the Sepulchre; by her passionate mourning, she stood at the Sepulchre weeping; by her unwearied diligence, she stooped down and looked into the Sepulchre; here was great Love indeed in this poor Woman, a Love stronger than Death, a Love which did outstrip and go beyond the greatest Apostles. Learn thence, 1. That true Love to Christ suffers not itself to be stinted or limited, no not by the greatest Examples; the weakest Woman that truly Loves Christ, may piously strive with the greatest Apostle in this point; though he be Learneder, Wiser, more Useful and more Eminent than any of us; yet it is Holy and Wise, not to suffer ourselves to be exceeded by any in our Love to Christ; every Christian may strive to exceed any one in Grace, and to attain the highest place in the Kingdom of Heaven. Learn, 2. That strong Love is valiant and undaunted, it will grapple and encounter with the strongest opposition; Mary fears nothing in seeking of her Lord, neither the darkness of the Night, nor the terror of the Soldiers, nor the malice of the Jews; Love is strong as Death, and the Flames thereof are vehement. Note farther, The success of Mary Magdalen's Love to Christ, and unwearied Attendance on his Sepulchre; she found not the Dead Body of Christ; and it was well she did not; for if Death could have held him, it would not have let us go. But though she found not her Lord in the Grave, she found two of his Servants there, two Angels; of all things in the World, one would least have expected to find an Angel in a Grave, Spirits in the place of Dead Bodies, and Immortality in the place of Corruption. But from hence we Learn, That such as sincerely seek the Lord shall certainly find, if not the very thing which they seek, yet that which is much fit and better for them; Mary did not find Christ's Dead Body, but she finds that which was more comfortable for her to find, Namely, Two Angels to testify that he was Risen. Where Note, The posture of these Angels described; the one sitting at the Head, the other at the Feet: It is matter of Comfort to the Members of Christ, that Angels do not wait upon the Head only, but upon the Feet also. And it ought to be matter of imitation, also. Let us imitate our blessed Saviour, in having an Angel not at our Head only, but at our Feet also; many have an Ambition to have an Angel at their Head, a great measure of Light and Knowledge there; but they care not for an Angel at their Feet, they delight not to walk answerably to their Light and Knowledge, they have an Angelical Understanding, and a Diabolical Conversation; it is sad for a Man to have all his Religion in his Brain and Tongue, and nothing in his Heart and Life.  
13 And they say unto her, Woman, why weepest thou? She saith unto them, because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, Why weepest thou? Whom seekest thou? she supposing him to be the gardener, saith unto him, Sir, if thou have born him hence, tell me where thou hast laid him, and I will take him away.  
Observe here, 1. That the best company in the World will not satisfy or content such as are seeking for Jesus Christ, when they find not him whom their Souls seek; Marry now enjoyed the Presence and Company of two Angels, but this did not satisfy her in the Absence of Christ himself. Observe, 2. How Passionately did Mary mourn for the Loss and want of Christ's Bodily Presence, thereby giving Testimony of her great Affection towards him; but truly our Love to Christ is best shown not by our Passionate desires for his Bodily Presence, but by our Holy long after his Spiritual Presence in his Word and Ordinances here on Earth, and his blessed and immediate Presence in Heaven. Observe, 3. How Christ may be present with and very near unto his People, and yet not be presently discerned by them; Jesus stood by Mary, but she knew not that it was Jesus; her not expecting a living Christ was one cause why she did not discern him. Observe, 4. How exceedingly Mary's thoughts were taken up with Christ; she saith to the Gardener, If thou hast born him hence. What Him? She doth not say whom, but her Heart was so taken up with Christ, and her Mind so full of him, that she concluded every body would understand whom she meant, though she did not say whom she meant. Hence Note, That the Soul of a sincere Believer is full of earnest and longing desires after Jesus Christ. 2. That such a Soul is yet sometimes at a loss for Christ, and cannot tell where to find him. 3. That whilst the Soul is at a loss for Christ, its desires are often quicker and more stirring after Christ. This was the case of Mary here, with the Spouse, by Night on her Bed, and early in the Morning she sought him whom her Soul loved.  
16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Raboni, which is to say, Master. 17 Jesus saith unto her, Touch me not: for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.  
In the former of these Verses, Christ makes himself known to Mary, and calleth her by her Name. In the latter he gives her a Prohibition and an Injunction. Observe, 1. The Prohibition, Touch me not; together with the Reason of it, for I am not yet ascended to my Father. It is concluded by Interpreters, that Mary Magdalene was now fallen at Christ's Feet, and embraced them; that having found him whom her Soul loveth, she hugs him now, and hangs about him; but Christ forbids any farther embracing, and rejects such Testimonies of her Love; as if he had said, Although I will allow you as much familiarity as shall satisfactorily Convince you of the verity of my Resurrection; yet you must not expect to converse with me in that carnal manner which you did before my Death; for I am ascending to my Father, and must be enjoyed no longer after a Corporal, but Spiritual manner. Learn hence. That our Love to Jesus Christ is best shown, not by our Humane, Passionate, Affections to his bodily Presence, but by our Spiritual Communion with him by Faith here on Earth, in order to an immediate Communion with him face to face in Heaven. Christ now after his Resurrection was advanced to a more Spiritual Condition, therefore refuses at Mary's Hand the Offices of Humane Conversation, but expects of her the Duties and Services of Spiritual Devotion. Obs. 2. Christ's Injunction. But go to my Brethren and say, I ascend to my Father, and your Father, to my God and your God. Where Note, The endearing Title given to the Disciples. My Brethren, he had before his Death called them his Servants, his Friends, his Children, but now after his Resurrection he calls them his Brethren; he became our Brother, by assuming our Nature in his Incarnation, he continues our Brother by resuming that Nature at his Resurrection Note farther, That Christ calls his Disciples Brethren after his Exaltation and Resurrection; thereby showing that the change of his condition, had wrought no change in his Affection towards his poor Disciples; but those that were his Brethren before, in the time of his Humilition and Abasement are so still, after his Exaltation and Advancement. Go to my Brethren and say, Humility doth not only go before Honour, but it dwells with Honour, and doth ever more accompany it. Observe lastly, The good News or Message of Joy which Christ sends by Mary to his dear Disciples; say, I ascend to my Father and your Father, to my God and your God; as if Nature and Adoption gave the same Interest. Christ calls God, his God and his Disciples God, his Father and their Father; first his, and then theirs, and therefore theirs because his. Learn hence, That God for Christ's sake hath dignified Believers with that near and dear Relation of his being a Father to them in and through his Son; so that as they ought to carry it towards him like Children by Obedience, Subjection and Resignation; so they may expect he will retain a Fatherly Affection towards them, and they may expect from him Fatherly Compassion, Provision, Protection, Correction, and all things needful.  
18 Mary Magdalene came and told the disciples, that she had seen the Lord, and that he had spoken these things unto her. 19 ¶ Then the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20 And when he had so said, he shown unto them his hands and his side. Then were the disciples glad when they saw the Lord.  
Our blessed Saviour's first appearing after his Resurrection, having been to Mary Magdalen, as the former Verses acquainted us: The same Day at Evening, when the Doors were shut for fear of the Jews, Jesus miraculously, and as to the Disciples insensibly, opens the Doors, and stands in the midst of them, and says, Peace be unto you, and shows them his Hands and his Side. Where Note, 1. That it has been no strange thing in the Church, that the best Members of it have been put to frequent their Assemblies with great fear, and been forced to meet in the Night with great Caution, because of the Fury of the Persecutors: Here Christ's own Disciples were forced to get together in the Night, the Doors kept shut, for fear of the Jews. Note, 2. Let Christ's Disciples meet together never so privately, and with never so much hazard and jeopardy, they shall have Christ's Company with them; neither Bolts, nor Locks, nor fastened Doors shall hold Christ from them: When the Doors were shut, Jesus came and stood in the midst of them. Observe lastly, The Evidence which our Saviour offers to evince and prove the certainty of his Resurrection; he shown his Disciples his Hands and his Feet. Christ appealed to, and admitted of the Judgement of their Senses, to assure them that it was his real Body. And if we must not be allowed to believe our Senses (as the Romish Synagogue would persuade us) we shall want the best external Evidence we can have to prove the Truth of the Christian Religion; namely, the Miracles of our Saviour: For how can we be assured that those Miracles were true, but by the Judgement of our Senses? Now as our Senses tell us that Christ's Miracles were true, so they assure us that the Popish Doctrine of Transubstantiation is false.  
21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the holy Ghost. 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.  
Observe here, 1. The Repetition of our Saviour's endeared Salutation to his Disciples. Peace be unto you, Peace be unto you. This was no more than might be needful, to signify his firm Reconciliation to them, notwithstanding their late Cowardice in forsaking of him, and flying from him, when the Storm fell upon him. Observe, 2. How Christ doth renew his Disciples Commission for the Work of the Ministry, who possibly were much discouraged with the remembrance of their faint-heartedness in the time of his Sufferings; he doth therefore anew Commissionate them, and sends them forth in these Words: As my Father sent me; that is, to preach, plant and propagate the Gospel, so send I you. By the same Authority, and for the same Ends, in part, for which I was sent by my Father, do I send you; namely, to gather, to govern, and instruct my Church. Learn hence, That when Christ left the World, he did not leave his Church destitute of a Gospel-Ministry, which shall continue to the end of the World. As Christ was sent by the Father, so are his Ministers sent by him; and they may expect, having the same Authority and Commission, the same Success and Blessing; and the Contempt cast upon them and their Message, ultimately reflects upon God and Christ, whose Messengers they are. Observe, 3. How Christ that sends them forth, doth furnish them with the Gifts of the Spirit for their Office: He breathed on them and said, Receive ye the Holy Ghost; that is, the Gifts of the Holy Ghost. They had received the Holy Spirit before as a Spirit of Sanctification; here they receive it in its extraordinary Gifts, to fit them for their Office. And Christ's conferring the Holy Ghost by breathing upon them, shows that the Holy Spirit proceeds as well from the Son as from the Father. And as by God's breathing, the first Man was made a living Soul; so by Christ's breathing on the Apostles, they were quickened and extraordinarily enabled for the Service they were called to. Learn hence, That when Christ sends forth any about his Work, he will furnish them with Endowments answerable to their vast Employment: And the best Furniture they can have, is the Holy Spirit in his Gifts and Qualifications suitable to their Work. He breathed on them and said, Receive ye the Holy Ghost. Observe, 4. How Christ asserts their Authority in the discharge of their Commission, and declares that what they act Ministerially, according to their Commission here on Earth, is ratified in Heaven: Whose Sins ye remit, they are remitted. Where Note, That there is a twofold Power of remitting or forgiving Sins; the one Magisterial and Authoritative; this belongs to Christ alone: The other Ministerial and Declarative; this belongs to Christ's Ambassadors, who have a Power in his Name to bind and lose. It is a pious Note of St. Austin upon this Place, That Christ first conferred 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 enjoying 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 Finger's 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 administering 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 overruled 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 risen 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 Messiah, the expected Redeemer, and accordingly with an explicit 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 Coessential, for Dignity Coequal, and for Time Coeternal 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 shown himself again to the disciples at the sea of Tiberias; and on this wise shown 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 show 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 shown 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 entered 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 Church 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 enclose 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 shore: 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 shore, 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. Although 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 toiled 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  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 fisher's 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 through 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 shore, they saw Fish broiling upon Coals; which makes it evident that these were none of the Fish which they had catched. 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 Peter went up, and drew the net to land full of great fishes, an hundred, and fifty and three: and for all there were so many, yet was not the net broken.  
Observe here, 1. What was Christ's End in commanding his Disciples to bring forth the Fish which they had now taken; namely, That the sight of their number and bigness, together with the sight of the Net remaining unbroken, might confirm them in the belief of its being a real Miracle. Christ had fed their Bellies before, his business now is to feed their Minds with the Contemplation of the Greatness and Reality of the Miracle. All Christ's Miracles were obvious to Sense, and would bear the examination of the Senses; not like the lying Wonders of the Church of Rome, which are commonly wrought in the dark to cozen the Vulgar, and are mere Cheats and Impostors. Observe, 2. That this full Draught of Fishes which Peter and the rest of the Disciples now had, might probably presage that great and wonderful Success which he and they afterwards were to have, in fishing for Men. Here we have an Hundred fifty and three great Fishes caught at one Draught; but, Acts 2. we find Three thousand Souls converted by St. Peter at one Sermon. Oh the marvellous success of the Gospel at the first preaching and planting of it! Three thousand then proselyted by one Sermon. Now we have cause to fear that there are Three thousand Sermons preached and scarce one Soul savingly converted. Lord! Who hath believed our Report?  
12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. 13 Jesus then cometh and taketh bread, and giveth them, and fish likewise. 14 This is now the third time that Jesus shown himself to his disciples, after that he was risen from the dead.  
A twofold Reason may be assigned why Christ did at this time invite and call his Disciples to dine with him: The first and more principal Reason was, to evidence to them the reality of his Resurrection, and to assure them of the Truth of his Manhood, that they might not think it was an Apparition only. By the Miracle in catching the Fishes, he proved himself to be God; by his present eating of the fish, he evidenced himself to be Man: And consequently teacheth us, That our exalted Highpriest continues our Kinsman in Heaven. He is still Bone of our Bone, and Flesh of our Flesh: He has taken possession of Heaven in our Nature, sitting there in our glorified humanity, united to the glorious Deity, clothed with that Body which hung in its Blood and Gore upon the Cross, but now shining brighter than ten thousand Suns. The second and less principal Reason why Christ called his Disciples to dine with him, was this, To show his tender Care over the Bodies of his dear Disciples, as being the Tabernacles of his own Spirit, the Temples of the Holy Ghost: Therefore Christ incourages, though not to the pampering, yet to the refreshing of them. Jesus said unto them, Come and dine. And he would not confer with them till they had dined; as the next Verse shows.  
15 ¶ So when they had dined, Jesus saith to Simon Peter, Simon son of Ionas, lovest thou me more than these? He saith unto him, Yea Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon son of Ionas, lovest thou me? He saith unto him, Yea Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon son of Ionas, lovest thou me? Peter was grieved, because he said unto him the third time, Lovest thou me? And he said unto him, Lord thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.  
Observe here, 1. Christ puts Peter upon a threefold profession of his Love unto him; answerable to his threefold Denial of him: His threefold Denial required a threefold Confession. True Repentance ought, and will be, as eminent in the Fruits and Effects of it, as the Saints Fall hath been. A threefold Denial of Christ, shall be attended with a threefold profession of Love unto him. Observe, 2. The solemn Question put by our Saviour unto Peter, Lovest thou me? Lovest thou me more than these? That is, more than the rest of my Disciples. Dost thou love me more than thou lovest them? Or, more than they love me? If so, evidence the sincerity of thy Love to me, by thy Care of mine. Thence Note, That Ministers who are called to take Care of Christ's Flock, had need of much Love to Jesus Christ, and great Compassion for Souls; by which they will be animated and fortified to go through with the Labours and Difficulties, as well as to encounter the Dangers and Sufferings which do accompany their Calling. Simon lovest thou me? Feed my Flock. Note farther, That the surest Argument and best Evidence of a Minister's Love to Jesus Christ, is his conscientious Care to Feed; that is, to Teach, Instruct, and Govern the whole Flock of Christ: Lambs and Sheep, weak and strong, the feeblest in the Fold, were purchased by the great Shepherd. And if he judged them worth his Blood, well may we judge them worth our Sweat. Note Again, That such as would be faithful in their Ministerial Charge, aught to look upon their People as committed to them by Christ himself, as loved of him, and committed to their care by him, and for which they must be accountable to him. Christ calls them three times over, His Lambs and His Sheep, and as often charges Peter to feed them. Observe next, Peter's threefold Answer to Christ's Question. Simon lovest thou me more than these? Lord! thou knowest that I love. Where Note, 1. The great Modesty of Peter in his Reply, Lovest thou me more than these? says Christ, Peter replies, Lord, Thou knowest that I Love thee; he doth not say, Lord! I Love thee above them 〈◊〉, and before them all, here is no boasting now; once it was said, and Peter vaunted, tho' all Men forsake thee yet will not I; but now his Fall had taught him Humility, he boasts not of his Love above others, and makes no comparison with others, but only ranks himself among the true lovers of Christ. Lord! I love thee. Note, 2. The Evidence that Peter gives of his sincere Love to Christ, he dare appeal to Christ himself, Lord! thou knowest that I love thee, yea thou that art, Omniscient, the all-knowing and Heart-searching God, Thou that knowest all things, knowest that I Love thee: Oh! 'tis a blessed thing when we can and dare Appeal to God's Knowledge, and 'tis matter of high consolation to know that God knoweth our sincerity and Love unto him, and that he knoweth and approveth us as such: Lord! Thou knowest all things, thou knowest that I Love thee.  
18 Verily verily I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldst: but when thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. 19 This spoke he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Fellow me.  
In these words our Saviour forewarns Peter of his future Sufferings, intimating, that he should prove more stout than in his former Trial, when he was young and unexperienced he enjoyed his Liberty, but when he was grown older in Years and stronger in Grace, he should willingly stretch forth his Hands, and quietly suffer himself to be bound to the Cross; for Peter (say some) was not nailed, but tied and bound to the Cross only, and so as a Martyr or Witness for the Truth of Christ glorified God by his Death. Learn hence, 1. The Ministers of Jesus Christ when they undertake the charge of his Flock must prepare for suffering work, and lot upon it: Therefore is this Prediction of Peter's sufferings joined with the former injunction, feed my Sheep. 2. That Humane Nature in Christ's Ministers as well as in other Men reluctates Sufferings, has an antipathy against a violent Death, They shall carry thee whither thou wouldst not. 3. From the time of Peter's sufferings, when he is old. Learn, That the timing of the Saints Sufferings is in Christ's Hands, he can, and when he pleaseth doth screen them from suffering till old Age; when their work is almost done for God, they close their Days with suffering for him. When thou art old thou shalt stretch forth thine Hands and another shall gird thee. Learn lastly, That the sufferings of the Saints in general, and of the Ministers of Christ in particular, do redound much to the Glory of God; which is a consideration that ought to reconcile them to the Cross of Christ, and support them under it. This spoke he signifying by what Death he should glorify God.  
20 Then Peter turning about, seethe the disciple whom Jesus loved, following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 21 Peter seeing him, saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry, till I come, what is that to thee? Fellow thou me.  
Our Saviour having foretold the manner of Peter's Death in the foregoing Verses; here in these Peter is inquisitive after, and very solicitous for, the Knowledge of what kind of Death St. John should die. Christ cheeks him for his Curiosity, as meddling with that which did not concern him; yet intimates to him, That John should live till he came to take Vengeance on the Jews and destroy Jerusalem. If I will that he tarry till I come; that is, till I come to execute Judgement upon Jerusalem. Here we may Note, There are two great Vanities in Men with reference to Knowledge; the one, a Neglect to know what is our Duty to know; the other a Curiosity to know what doth not belong to us to know. Christ tells Peter, it was none of his Business to inquire what John should do: But he ought rather to be preparing for what he himself should suffer. If I will that he tarry, what is that to thee?  
23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die: but, If I will that he tarry till I come, what is that to thee?  
Here Observe, How strangely our Saviour's Words were mistaken and misunderstood by his own Disciples: They apprehend presently that John should not die: And so it passed current among them. From hence we may Note, How much the Wisdom of God is and aught to be admired in giving us a written Word, and tying us to it when we see erroneous Traditions so soon on foot in the World, and our Saviour's own Speeches so much mistaken; and that by wise and holy Men themselves in the purest Times. Much more may the Words of others be misreported, and wrested contrary to their sense and meaning. How great then is the Vanity and Uncertainty of Oral Tradition! Men are naturally prone to mistake; to mistake themselves and to mistake one another. The more to be admired is their overdaring Ignorance, who think they cannot err. Such an haughty Opinion of a Man's self, concludes him to be neither good nor wise.  
24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.  
The great Modesty of the holy Evangelist St. John, is all along throughout his Gospel very observable; he mentioneth himself hitherto under a third Person, he calleth himself a Disciple, a Learner; who excelled the most accomplished Doctors of the Ages ever since. Here he speaks more plainly and expressly concerning himself, declaring that he was an Eye-witness and an Earwitness of what he wrote, for the greater certainty thereof. And this Protestation here made by the Evangelist of the Truth of what he wrote was highly necessary, lest any should think that Christ's extraordinary Love and Affection to him (he being the beloved Disciple) should move him to exceed (as we are prone to do) in writing the History of their Lives, who are dear to us and we to them. Learn hence, That this Gospel was written by John the beloved Disciple; and the Narration is of Divine Truth, worthy to be embraced and received by us as a perfect Rule of Faith and Life. We know that his Testimony is true.  
25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.  
John being about to conclude the History of our Saviour's Life, asserts that there were many other Miracles and special Deeds done by Christ both before and after his Passions, which he had not recorded or set down; because should all that Christ did and said be committed to Writing, it would even fill the World, the Volumes would be so many. From hence we gather, 1. The wonderful Activity, Industry, and Diligence of the Lord Jesus Christ, that he was never Idle, but that his whole Life was spent in doing Good; because, should all the particular Instances have been recorded, it would amount to an incredible Bulk. Learn, 2. That it is impossible to get all said, which might be said of Christ, and in his Commendation; such is the transcendent Excellency of his Person, and the Weakness of our Apprehensions and Judgements, that if all were written, which might be written concerning him, the World itself could not contain the Books which should be written. Learn lastly, That although many of Christ's Sermons, Conferences, Miracles, and Actions, be not Recorded; yet it doth not follow, nor can it be inferred from thence, That any necessary Doctrine is omitted, or not sufficiently confirmed: There being so much written as it pleased God we should know, and was necessary for us to know, in order to our Improvement in Faith and Holiness. If then, after all the Revelation and Discovery which God has made of his Son Christ Jesus, and of the Way that leads to eternal Salvation by him, Persons remain willingly ignorant of him and their Duty to him; Where shall they appear? And how shall they escape?   Revel. 1. Verse 5, 6. 
Now unto him that loved us, and washed us from our Sins in his own Blood, and hath made us Kings and Priests unto God and his Father: To Him be Glory and Dominion for ever and ever. Amen.   

The CLOSE.  
THE design of the foregoing Notes upon the Holy Evangelists, being to recommend the Instructive Life of our blessed Redeemer, to our Observation and Imitation. Although I have upon all occasions propounded his Example to be followed by us in all the steps of an Imitable Virtue, as the matter every where occurred; yet adjudging it may be profitable to sum up together the several Graces and Virtues which were so Orient in the Life of Christ, that having them daily before our Eyes, we may be continually correcting and reforming of our Lives by that blessed Pattern. I shall therefore briefly offer at it. Because,  
Nothing is so proper to form us to Holiness, as the Example of the Mediator, it being absolutely perfect and thoroughly Accommodate to our present state; there is no Example of any mere Man that is to be followed without limitation: But the Life of Christ was as the purest Gold without the least Alloy. His conversation was a living Law, and Christianity which is the Best and Holiest Institution in the World, is nothing else but a Conformity to his Precepts and Pattern. The Universal Command of the whole Gospel is this, To walk as Christ walked. This denotes a sincere intention, design and endeavour to imitate and follow him in all the paths of Holiness and Obedience.  
Particularly let us imitate Jesus,  
I. IN his early Piety. We find him at Twelve Years Old about his Father's Business, sitting in the midst of the Doctors, both hearing and ask them Questions. See on St. Luke 2.46.47. An early Piety gives both the Person and the Service a peculiar preeminency; no Comfort in Life, no Happiness in Death, like the Happiness and Comfort of being good betimes.  
II. In his Obedience to his Earthly Parents. See on St. Luke 2.51. He went down to Nazareth and was subject to them. He paid Homage to the Womb that bore him, and to his supposed and reputed Father that provided for him; let a Person be never so high above others, he is still below his Parents; if the Highest upon Earth think their Parents beneath them, and themselves above their Parents Commands. Our Saviour did not so, what shall we think of those Monsters of Ingratitude, the Reproach of Humane Nature; who are ashamed to own their Parents, because of their Poverty, or, despise them because of the Infirmities of their Age. Prov. 23.22. Harken to thy Father that begat thee, and despise not thy Mother when she is old.  
III. In his unwearied Diligence in doing Good, Acts 10.38. Who went about doing good. This was his Meat and Drink by Day, his Rest and Sleep by Night. He fed the Hungry, clothed the naked, visited the Sick, was Eyes to the Blind, Feet to the Lame, and Administered to such as were in Necessities and straits. And he has declared that he will Judge us at the great Day, according to our imitation of him in doing good to all Mankind. See the Notes on S. Math. 25. Ten last Verses.  
iv In his Humility and lowliness of Mind. Math. 11.29. Learn of me, for I am meek and lowly in Heart; witness his stooping to the meanest Office, even that of washing his Disciples Feet, S. John 13.5. He that came in the form of a Servant, performs the Office of the meanest Servant to his Disciples. And all this was to set us an Example of mutual Condescension each to other; if I your Lord and Master have washed your Feet, you ought also to wash one another's Feet; which Precept tho' it doth not bind us to the same Action, yet it obliges us to the same Condescension. Namely, to think no Office of Love beneath us, which the necessities of our Brother call for from us.  
V In the Vnblameableness and Inoffensiveness of his Life and Actions. He injured none and justly offended none, but was Harmless as well as Holy; he wrought a Miracle to pay Tribute Money, rather than give occasion of Offence to the Government. See on Math. 19.27. Accordingly let us be Harmless and Blameless; Wise as Serpents, and Innocent as Doves; Piety without Policy is too simple to be safe; Policy without Piety is too subtle to be good.  
VI In his Eminent Self-Denial. He emptied himself and became poor, when he was Rich as God from all Eternity; He impoverished himself by becoming Man: Oh! what did he not deny when he left the Bosom of his Father, with the ineffable Delights and Pleasures which he there enjoyed from all Eternity. And instead thereof to Drink the Cup, the Bitter Cup of his Father's wrath for our sake. Lord! how can we enough abase ourselves for thee, who thus deniedst thyself for us.  
VII. In his contentment in a low and mean Condition in this World: Yea in a Suffering and Afflicted Condition; he would not honour the World so far as to have any part of it in his own hand, was therefore of himself less provided of comfortable accommodations than the Birds of the Air, or the Beasts of the Field. See Luke 9.58. The Foxes have holes, and the Birds of the Air have nests, but the Son of Man hath not where to lay his head. Let us learn from him to manage an afflicted Condition with a contented Spirit; let there be no murmur, complaints, or foolish chargings of God heard from us, whatever straits or Troubles we may be brought into; but in whatsoever state we are, let us be therewith content. Phil. 4.11.  
VIII. In his frequent performance of the Duty of private Prayer and Fasting; he sometimes spent a whole Night in Prayer. Luke 6.12. He went into a Mountain to Pray, and continued all Night in Prayer to God. And Mark 1.35. In the morning rising up a great while before Day, he went into a solitary place and prayed. It is certain we have much more business with Almighty God in Prayer than Christ had; he had no Sins to Confess, no wants of Grace to make known; yet did he delight with frequency and fervency to perform this Homage to his Heavenly Father. Lord! how doth thy Zeal and forwardness condemn our remissness and lukewarmness in praying to our heavenly Father.  
IX. In his Affectionate performance of the Duty of Praise and Thanksgiving, Our blessed Saviour was a great Pattern of Thankfulness. Matth. 11.25. I thank thee Oh Father, Lord of Heaven and Earth, etc. John 11.41. Father I thank thee that thou hast heard me; when he was to eat common Bread he received it with Thanksgiving: What a Pattern of Thankfulness than was Jesus to his followers! There is hardly any one External Duty which we do not find the Hypocrite performing in Scripture, except this of Thanksgiving and Praise; we find Judas Repenting, Ahab Humbling himself, Saul Sacrificing; but we do not find any wicked Man in an humble Spiritual manner, blessing and praising God: Need will make us Beggars, but Grace only Thanks-givers.  
X. In his Compassion towards those that were in Distress and Misery. Matth. 20.34. Great was his Compassion to the Bodies of Men; he healed all that came unto him, he healed many undesired; with great Condolency and tender Sympathy, he exercised acts of Mercy and Compassion when the object of Compassion was before him, and did perfectly abhor and severely condemn all Acts of Cruelty: How great was his Compassion to the Souls of Men; what Pains did he take, and what Hazards did he run in preaching the Gospel to lost Sinners, in his fervent Prayers for them; but especially in Dying for them! Let us imitate Christ herein, as his Compassion was universal to all Mankind, to the whole Man Soul and Body; as it was Active and Operative, as it was exercised with marvellous Complacency and delight; as it was a preventing Compassion, and an unwearied Compassion, so let ours be also.  
XI. In his Holy and fruitful Discourse, his Lips dropped as the Honey Comb, and his Tongue was as choice Silver; when walking with his Disciples to Emaus, with what Heavenly Discourse did he entertain them in the way! See Luke 24.13, etc. A good Pattern for our Imitation, when providentially cast into such Company as will bear it. Lord! what a Shame and Reproach is it to us, that in common Conversation we spend so many hours together, in talking over all the News of City and Country, and part without speaking one word of Jesus Christ our best Friend.  
XII. In his free Conversation; The Son of Man came eating and drinking, Matth. 11. v. 19 that is, was of a free and familiar Converse, Affable and Sociable, not Sour or Morose, never shuning the Society of the worst of Men, even of the Pharisees themselves; but complying with their innocent Customs, and accompanying them at their Feasts. See on Luke 5.29. We do not find that when Christ was invited to any public Entertainment that ever he refused to go, not so much for the pleasure of Eating, as for the opportunity of Conversing and doing good; Christ conversed with bad Men, but as their Physician, not as their Companion: Let us go and do likewise.  
XIII. In his Patience under Sufferings and Reproaches, when he was reviled he reviled not again; but underwent the Burden of his Sufferings with admirable Patience and Meekness of Spirit; when his Name and Honour suffered the vilest Indignities, Blasphemies and Reproaches, that the Malice of Satan and the Malignity of wicked Men could belch out against it; when he was called a Blasphemer, a Sorcerer, a Devil, a Wine-bibber, a Glutton, a Friend of Publicans and Sinners. For an innocent Person, and a dignified Person to bear all this, when he could have looked all his Enemies into Hell, and have frowned them into nothing: Verily, to bear all this, without the least discomposure of Spirit, is the highest Triumph of Patience that ever the World was acquainted with. And why all this, but to leave us an Example that we should follow his Steps, 1 Pet. 2.21, 22.  
XIV. In his readiness to forgive Injuries. One of his last Words upon the Cross, was a Prayer for his Murderers; Father forgive them, Luke 23.34. He offered up his Blood to God on the behalf of them that shed it. Thus to forgive our Enemies, and to beg Forgiveness for them, will be an Evidence of a Christ-like Frame and Temper; when the Grace of God calms those tumultuous and outrageous Passions, which at any time we find raging in our Breasts, moulding our Spirits into Sweetness and Gentleness, freeing us from all malicious desires of Revenge, which are so far beneath a Christian, that it is the baseness of a Man; yea, as Jealousy is the Rage of a Man, so Malice is the Rage of the Devil; 'tis the very Soul and Spirit of the Apostate Nature.  
XV. In his laying to Heart the Sins as well as the Sufferings of others. Mark 3.5. He was grieved for the hardness of their Hearts. Such was his Zeal for his Father's Glory, such his Compassion to the Souls of Men, such his Antipathy against, and hatred of Sin; that he was grieved for Sin wherever he found it, and mourned over those who had no Hearts to mourn for themselves. Lord! how far are they from a Christ-like Spirit and Temper, who instead of mourning for other men's Sins, rejoice in Iniquity, and take Pleasure to see their Brother stab at once the Christian Name and his own Soul.  
XVI. In his Zeal for the Public Worship of God. John 2.17. The Zeal of thine House hath eaten me up. Now as Christ was, so Christians ought to be, intensely Zealous for the Glory of God, the Honour of his House, and the Purity of his Public Worship. The Zeal of thine House; that is, for the Honour of thine House, hath eaten me up. Our Zeal for the Public Worship of God glorifies him most, and he accepts it best. Now we own that God, whom we serve, in the face of the World: And this creates a veneration and esteem of God in the Minds of Men.  
XVII. In his glorifying of his Father in all he did. John 17.4. I have glorified thee on the Earth. The whole Life of Jesus when here on Earth, it was a glorifying of his Father; he glorified his Father by the Doctrine which he taught, by the Miracles which he wrought, by the unspotted Purity of his Life, and by his unparallelled Sufferings at his Death. In like manner should we glorify God in all we do, in all we design, in all we desire; in our natural Actions of eating and drinking, in our Civil employments, buying and selling, in our lawful Recreations, taking care that too much of our time be not consumed therein. Recreation is not to be our business, but to fit us for business; but especially let us seek to glorify God in our Religious Duties; Public, and Private and Secret.  
XVIII. In his Impartiality in reproving Sin. He feared the Faces and spared the Faults of no Offenders. The Pharisees were a Proud and Haughty sort of People, who dishonoured God above most, when they pretended to glorify him above any. Therefore we find Christ denouncing a Beadroll of Woes against them in one Chapter. St. Matth. 23. woe to you Scribes, Pharisees, Hypocrites; Eight several Woes are denounced against them, for so many several Sins committed by them: Those to whom God has given Authority to Reprove the Sins of others, ought to imitate their Pattern in his Impartiality in reproving Sin. His very Enemies gave him that Character. St. Matth. 22.17. Thou carest not for any Man, thou regardest not the Person of Men: That is, Thou sparest none, but tellest all Men of their Faults.  
XIX. In his Universal Obedience to his Father's Will, and cheerful Submission to his Father's Pleasure. He obeyed the Will of his Father Universally, Voluntarily, Sincerely, and with a single Eye at his Glory, perseveringly, and to the End; and as he was, so must we be, faithful to the Death, if ever we expect the Crown of Life. And in like manner did he submit to the Will of his Providence, Father not as I will, but as thou wilt, not my will but thine be done. O let us keep this Example continually before us, and every day obey the will of God's Precept universally. And submit to the Will of his Providence very cheerfully, this is Heaven on Earth.  
XX. In his Love and Practice of Universal Holiness both in Heart and Life: He was Holy in his Nature, Holy in his Principle and Motives, Holy in his Aim and Ends; he was perfectly Holy, precisely Holy, uniformly Holy, exemplarily Holy; he delighted only in holy Persons and holy Things; it concerns us to imitate him herein, if ever we expect to be where he is. Heaven is the habitation of Holiness, the company is Holy, the employment Holy, the enjoyments Holy, no unclean Thing can enter into Heaven, or could be Happy in Heaven; Heaven is rather a Nature than a place. 'Tis not the place of Heaven can make us Happy, but the Disposition and Temper of our Minds in Heaven; without Conformity to the Nature of God there can be no Communion with him, nor Delight in him; what a discourteous Courtesy would it be to turn a filthy Swine into a Garden of curious Flowers, to lodge it in a Bed of sweet Perfumes, to bathe it in a clear and Crystal Fountain? Alas! its unclean Temper and sordid Inclinations would rather choose to lie down in a Kennel, and to wallow in the Mire, its proper Element. Thus unsuitable would Heaven be, that place of greatest Happiness be the greatest uneasiness to an unholy Heart. Let us then Pray and Endeavour that the Temper of our Minds, and the Actions of our Lives may be a lively Transcript of the Mind and Life of the Holy Jesus, that we may be like him in Purity and Holiness, in Justice and Righteousness, in Patience and Meekness in Charity and Universal Goodness. That as he was, we may be in the World, Holy, Humble, Harmless, Heavenly Minded, glorifying God on Earth, that we may be glorified with him and by him in his Eternal Kingdom.  
Yet before I close this Exhortation to an Imitation of Jesus, I must subjoin this cautionary Direction; Take heed that you do not so imitate Christ for your Pattern as to disown him for your Priest. This is the dangerous Error of those, who affirm that the great End of Christ's Death was to give the World an Example of Patience, Humility, Meekness, and the  Christian Graces, and that his Sufferings were Exemplary but not properly Satisfactory. We acknowledge that Christ's giving us an Example, was one End of his coming into the World, and Dying for us, but not the great End. A Subordinate End, but not the ultimate. God preserve us from the Contagion of this growing Error; other Errors only scratch the Face, but this stabs the Heart of the Christian Religion, in that it deprives us of the choicest Benefit of Christ's Death; namely, The Expiation of Sin, by a proper Satisfaction to the Justice of God. But blessed be God we have not so learned Christ; as we are Taught so we Believe, that the Holy Jesus by the Sacrifice of his Death has Redeemed us from Death and Hell, and Saved us from Wrath to come; by a full and adequate payment to Divine Justice, and by the Redundancy of his Merit, has purchased an Eternal Inheritance for us, and as we are Taught and Believe so we Pray,  

Almighty God, who hast given thine only Son to be unto us, both a Sacrifice for Sin and also an Example of Godly Life: Give us Grace that we may always most thankfully receive that his inestimable Benefit, and also daily endeavour ourselves to follow the blessed Steps of his most Holy Life; through the same Jesus Christ our Lord.  
Almighty and everlasting God, who of thy tender Love towards Mankind, hast sent thy Son, our Saviour Jesus Christ, to take upon him our Flesh, and to suffer Death upon the Cross, that all Mankind should follow the Example of his great Humility: Mercifully grant that we may both follow the Example of his Patience, and also be made Partakers of his Resurrection, through the same Jesus Christ our Lord. Amen.   
FINIS.   

Advertisements.  
BOOKS published by Mr. WILLIAM BURKITT, and printed for Thomas Parkhurst, at the Bible and Three Crowns in Cheapside.  
THE Poor Man's Help, and Young Man's Guide: Containing, I. Doctrinal Instructions for the right Informing of his Judgement. II. Practical Directions for the General Course of his Life. III. Particular Advices for the Well-managing of every Day: With reference to his, 1. Natural Actions, 2. Civil Employments, 3. Necessary Recreations, 4. Religious Duties. Particularly, I. Prayer, Public in the Congregation, Private in the Family, Secret in the Closet. II. Reading the Holy Scriptures. III. Hearing of the Word Preached. iv Receiving of the Lord's Supper. Unto which is added, An Earnest Exhortation unto all Christians to the Love and Practice of Universal Holiness. The Fourth Edition.  
An Argumentative and Practical Discourse of Infant-Baptism. In which, I. The Lawfulness of Infant-Baptism is Demonstrated. II. The Objections against Infant-Baptism are Answered. III. The Usefulness of the Ordinance is Asserted. iv The Sinfulness of Rebaptising Manifested. V The Nonnecessity of Dipping Evidenced. VI The Practical Use of Infant-Baptism Urged and Enforced. The Second Edition.  
A Sermon at the Funeral of the Reverend Mr. William gurnal.  
THE Works of the late Reverend and Learned William Bates, D. D. In one large Volume in Folio. Viz. 1. Of the Existence of God; the Immortality of the Soul; and the Divinity of the Christian Religion. 2. The Harmony of the Divine Attributes. 3. The Great Duty of Resignation. 4. The Danger of Prosperity. 5. Sermons of the Forgiveness of Sins. 6. The Sure Trial of Uprightness. 7. The Four Last Things: viz. Death, Judgement, Heaven, and Hell: (In which his Book called, The Final Happiness of Man, is included.) 8. Of Spiritual Perfection. 9 Eleven Sermons on several Occasions. 10. A Sermon upon the Death of Queen Mary. 11. A Funeral Sermon on Dr. Manton. 12. A Funeral Sermon on Dr. Jacomb. 13. A Funeral Sermon on Mr. Baxter: With his Life. 14. A Funeral Sermon on Mr. Clarkson. 15. A Funeral Sermon on Mr. Benjamin Ashurst. To which are added, Two Discourses never before published, being exactly taken in Shorthand, and Approved by the Author in his Life-time; viz. 16. A Discourse on Divine Meditation. 17. A Discourse on the Fear of God, etc. With an Alphabetical Table to the Whole. As likewise, The Author's Effigies, curiously Engraved by Mr. Robert White, from an Original of Sir Godfrey Kneller. And some Account of his Life and Character, in a Funeral Sermon preached by the Reverend Mr. How. Printed for Johnathan Robinson, at the Golden-Lyon, in St. Paul's Churchyard.  

There will be speedily published,  
A Catechetical Course of Sermons for the whole Year: Being an Explanation of the Church-Catechism, in Fifty Two Distinct Discourses, on so many several Texts of Scripture. Wherein are Briefly contained the most Necessary Points of Christian Doctrine; in Two Volumes, in Octavo: With an Alphabetical Index to each Volume. Recommended Especially for the Use of Families. By Peter Newcome, M. A. and Vicar of Aldenham in Hertford-shire. Printed for John Wyatt at the Rose in St. Paul's Churchyard.