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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 not fit persons to preach Jesus Christ. A truth out of the mouth of the father of lies, 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 be 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 patriarchs, 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, chap. vi. 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 all VOL. I.-23

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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, Though 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 earwitnesses of his life, doctrine, and miracles. And having been thus with Christ, and fitted and prepared for him for their learn, That such as are to take upon them work, afterwards they went forth. Thence the office of the ministry, ought first to be fitted and prepared for it, then solemnly called to it, before they enterprize and undertake the execution of it: if the apostles here, who were called and quali fied 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 minis. terial 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 a traitor, the person that betrayed his Lord and Master. Whence learn, That though 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. The mission of a person may be valid, though he be not sanctified. Observe lastly, That our Saviour surnamed James and John, Boanerges, the Sons of thunder. St. Jerome thinks this name was given them, because being with Christ in the mount at his transfiguration.

were persons that thus looked upon our Saviour as beside himself? Verily his own kindred and relations according to the flesh.

they heard the Father's voice out of the || our Saviour's friends, that is, his kinsmen, cloud like thunder: others think them so concerning this action, in neglecting to called, because they were more vehement eat bread, and suffering the multitude and earnest than the rest in preaching, thus unseasonably to press upon him. and did with greater zeal and power sound They conclude, he is beside himself, out forth the doctrine of the gospel like thun- of his right mind; and accordingly went der. It is very probable, that Christ gave out to lay hold upon him. Learn hence, them this name from a foresight of the (1.) That the forward zeal and diligence heat and zeal of their temper, of which of Christ and his ministers in preaching they soon gave an instance, in desiring the gospel, is accounted madness and fire to come down from heaven to con- frenzy by a blind world. But they may sume the Samaritans. say with the apostle, 2 Cor. v. 13. If we 20 And the multitude cometh to-be beside ourselves it is to God. But who gether 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 words were verified, John iv. 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 10 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. Observe, 2. The rash censure of

Learn hence, (2.) 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 on our blessed Saviour; namely, that he was possessed by the devil, and by a 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 innoSon from slander and false accusation? cency itself could not protect thy holy Observe, 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. 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 way seek to oppose and destroy his own kingdom. As if our Saviour had said, "Is it likely that Satan would lend 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 any 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 suffi

ciently 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 this 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 only 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 in the souls of men. Observe, 5. The charge which our Saviour brings against the scribes and Pharisees' blaspheming his divine power in working miracles. He charges them of 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 meanness 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 conviction 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

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.

Observe here, 1. The truth and verity of Christ's human 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. Observe, 2. That the mother of Christ, though she was a blessed and holy woman, yet she was not free from sin, but failures and infirmities are found with her. It was a fault to interrupt our Saviour unreasonably at this time, when he was preaching to the people. The like we see in her at other times, Luke ii. 48, and John ii. 3. No saint here on earth ever was in a state of sinless perfection.Blessed be God, we are hastening to such a state. Observe, 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. Observe, 4. How exceedingly 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. Though 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.

AN

CHAP. IV.

ND he began again to teach by malicious opposition to truth, to your unthe sea-side: and there was utterable and inevitable condemnation." gathered unto him a great multitude,

so that he entered into a ship, and sat || way-side, and the fowls of the air in the sea; and the whole multitude came and devoured it up. 5 And was by the sea on the land. 2 And some fell on stony ground, where it he taught them many things by para- had not much earth; and immediately bles, and said unto them in his doc- it sprang up, because it had no depth trine, 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.

The foregoing chapter acquainted us with the blasphemous slander which the scribes and Pharisees cast upon our blessed Saviour, accusing him of 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, 1. 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 1. Several things are to be observable; shall prevail: the more the scribes and as, 1. How Christ begins and ends the Pharisees disgraced our Saviour, and vili-parable with an admonition to diligent fied his doctrine, the more the people fol- and serious attention. Hearken, says lowed him in troops, to be partakers of Christ, verse 3. and he that hath ears to his ministry. Observe, 2. The place hear, let him hear, verse 9. This shows where our Lord now preached; in a ship. us at once the people's backwardness and Not that he declined the temple, or the negligence in applying their minds to synagogue, when he had the opportunity; hear and receive the word of God, and but in the want of them Christ thought also shows the minister's duty to excite an house, a mountain, a ship, no unmeet and stir up their people's diligence and place to preach in. It is not the place attention in hearing God's word. Observe, that sanctifies the ordinance, but the ordi- 2. What is the general scope and design nance that sanctifies the place. Observe, of this parable: namely, to show that 3. Our Saviour's gestures in preaching; there are four several sorts of hearers of he sat, it being the custom of the Jewish God's word, and but one good one, but church so to do, Matt. xxiii. 2. The scribes one sort only who hear to saving advanand Pharisees sit in Moses' chair. Learn tage. Now as to the matter of the parathence, That in indifferent rites and or- ble. Note, (1.) The sower is Christ and ders, touching the outward worship of his apostles; he the principal sower, they God, we are to conform ourselves to the the subordinate seedsmen. Christ sows laudable custom and practice of the church his own field, his ministers sow his field. in which we live, and whereof we are He sows his own seed, they his seed. members. This did our Saviour, and so Woe unto us if we sow our own seed, ought we. Observe, 4. The manner of not Christ's. Note (2.) The seed sown, our Lord's preaching, it was by parables the word of God: fabulous legends and and similitudes, which was an ancient unwritten traditions, which the seedsmen way of instructing among the Jews, and of the church of Rome sow, these are a very convincing way; working upon not seed, but chaff, or their own seed, and men's minds, memories, and affections, not Christ's. Our Lord's field must be all at once, making the mind attentive, all sown with his own seed, with no mixt the memory retentive, and the auditors grain. Learn, 1. That the word preached inquisitive after the interpretation of the is like seed sown in the furrows of the parable. Some are of opinion our Sa- field. As seed has a fructifying virtue in viour's parables were suited to his hear-it, by which it increases and brings forth ers' employments; and accordingly many of his hearers being husbandmen, he resembles his doctrine to seed sown in the field. For thus he speaks:

3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the

more of its own kind, so has the word of God a quickening power to regenerate and make alive dead souls. Learn, 2. From this parable, that the seed of the is not alike fruitful. Seed doth not thrive word, where it is most plentifully sown, 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 though no ground be naturally good, yet some is worse than other. Learn, 3. That the cause of the word's unfruitfulness is very different; not the same in all. In some it is an hard heart to unbelief, in others the distracting cares of the world choke the word: like thorns which hinder the corn's growth, by overshadowing it, by drawing away the moisture and heart of the earth from it, and by hindering the influence 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, although 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 upon 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 ye know all parables?

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 light and 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. 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 wayside, 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 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

sown,

Here our Saviour applies himself to Observe here, The disciples' question,|| interpret and explain the foregoing paraand our Saviour's reply. Their question ble: the seed is the word, the sower is is about the sense and meaning of the the preacher, the soil is the heart and soul parable. They own their ignorance, and of man. Some hearers Christ compares desire better information. It is no shame, to the highway ground, in which the seed for the best of ministers, yea, the best of lies uncovered for the want of the harrow men, to acknowledge their own ignorance of meditation. Others to stony ground, in the mysteries of religion, and to attend in which the word has no root. No root upon the means of instruction, in order in their understandings, in their memoto their further information. In our Sa- ries, wills, and affections: but they are viour's answer, To you it is given to know instantly offended, either at the depth and the mysteries of the kingdom of God, &c. profoundness of the word, or at the sancobserve, 1. That the doctrines of the gos-tity and strictness of the word, or else at pel 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

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: ૨

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