Take these things hence; make not my Father's house an house of merchandise.

mediately for his worship. Observe, 3. The greatness of this miracle, in the weakness of the means which Christ made use of to effect and work it: he Observe here, 1. How obedient in all drove the buyers and sellers before him things Christ was to the ceremonial law. out of the temple. But how and with He was not naturally subject to the law, what? St. Jerome, in Matt. xxi. says, but, to fulfil all righteousness, he kept That certain fiery rays or beams, darting the passover yearly, according to the from Christ's eyes, drove out these mercommand of God, Exod. xxiii. 17. That chants from this place. I dare not avouch all the males should appear before him in this, but I am satisfied that Christ drove the temple at Jerusalem. Hence it is pro- them out, unarmed with any weapons that bably concluded, that Christ came up to might carry dread and terror with them, the passover continually during his pri- at most but with a whip of small cords; vate life; and being now come up to Jeru- which probably might be scattered by the salem to this first passover after his bap- drovers that came thither to sell their cattism, and solemn entrance upon his office, tle. Behold then the weakness of the his first walk was to the temple, and his means on the one side, and consider the first work was to purge and reform it greatness of the opposition on the other. from abuses, not to ruin and destroy it, Here was a confluence of people to oppose because it had been abused. Now the Christ, this being the most solemn mart abuse and profanation of the temple at of the passover, and here were merchantthat time was this: in the outward court men, whose hearts were set upon gain of the Gentiles, there was a public mart or (the world's god) to oppose him. But market, where were sold oxen, sheep, and neither the weakness of the means, nor doves, for sacrifice; which otherwise the the greatness of the opposition, did dispeople, with great labour and trouble, may hm, or cause our Saviour to desist must have brought up along with them from the attempt of reforming what was for sacrifice. Therefore as a pretended amiss in the house of God. Learn we ease to the people, the priests ordered hence, That it matters not how weak the these things to be sold hard by the altar; means of the church-reformation is, nor the intention was commendable, but the how strong the opposing power is; if we action not justifiable. No pretence of engage Christ in the undertaking, the good ends can justify that which is for- work shall certainly be accomplished. O, bidden of God: a good end can never how great was the work, and how weak justify an irregular action. Observe, 2. and unlikely were the means here! a parOur Saviour's fervent zeal in purging and cel of sturdy fellows, whose hearts were reforming his Father's house. The sight set upon their wealth, Christ no sooner of sin in any persons, but especially in and speaks to them, and shakes his whip at among professors, ought to kindle in our them, but like a company of fearful hares hearts (as it did here in Christ's breast) a they run before him. Christ, in purging burning zeal and indignation against it. of his church, will make every thing yield Yet was not Christ's zeal so warm as to and give way to his power. Let it comdevote the temple to destruction, because fort the church under all unlikelihood of of its abuse and profanation, Places reformation. Who art thou, O great dedicated to the worship and service of mountain? before our spiritual ZerubbaGod, if idolatrously abused, must not be bel, thou shalt become a plain. I shall pulled down, but purged; not ruined, but close my observations upon this miracle reformed. There is a special reverence of Christ's whipping the buyers and seldue to the house of God, but for the lers out of the temple, which both Origen Owner's sake, and the service's sake. and St. Jerome do make the greatest miraNothing but holiness becomes that place, cle that ever Christ wrought, all circumwhere God is worshipped in the beauty stances considered; I shall close it with of holiness. Christ by purging the court this reflection, viz. Was there such power of the Gentiles from merchandise, not un- and terror in Christ's countenance and lawful in itself, but necessary for the sa- speech here in the temple in the days of crifices which were offered in the temple, his flesh? Oh, how terrible then will his though not necessary to be brought there, face and his appearance be to the wicked did plainly insinuate, that a distinction is and impenitent world at the great day! to be made betwixt places sacred and Lord! how fearful will his iron scourge profane; and that what may be done as then be; how terrifying that voice, "Dewell elsewhere, ought not to be done in part, depart from me, depart accursed, dethe house of God, the place appointed im- part 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 rememberance the words of David, Psal. Ixix. 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 church's good. Zeal is not so much one affection, as the intense degree of all the affections. Observe, 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, &c. 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, &c.

18 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest 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 spake of the tem ple 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 of fended 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 redress of abuses in God's worship, especially if it crosses our ease, and controls our profit, (as this did.) is usually distasted. Observe, 2. How these Jews discover their old inveterate disease of infidelity; they require a sign, aud 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 demanded another miracle to make this good. Learn thence, That cbstinate infidelity will not be satisfied with the most sufficient means for satisfaction, but still object and oppose against the clearest, the fullest, and most convinc ing evidence. What sign showest thou us? says the Jews, when they had so many signs and wonders daily before their eyes. Observe, 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 put ting 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 Præcepti, sed Prædictionis: "The words are not imperative, but only predictive and permissive." Christ did not bid them destroy his body, but foretells what they would do. "Ye will destroy this temple, but after three days I will raise it up." Where note, That Christ asserts his own power in raising his own body from the dead. True! The Father is often said to raise him, and it is necessary that it be so said, that it might appear that divine justice was fully satified for our sins, in that he was by him delivered from that death which he underwent for us. But yet it is often asserted, That Christ raised himself, and that he was quickened by the Spirit, which was as well the Spirit of the Son, as of the Father, dwelling essentially in him. Now from Christ's foretelling his passion and resurrection, learn thence, that all our Saviour's sufferings were foreknown unto him, were foretold by him; he would not prevent them, but willingly permitted them, and cheerfully underwent them. Destroy 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

though 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 understand

tion, 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 an unholy person: the contagion is universal, deep, and inward, therefore such must the change be.

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?

The former part of the 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 ofing by illumination, the will by renova God, and to teach it unto others; and by calling or profession a ruler of the Jews, that is probably one of the Jews' 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 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 timorousness, but graciously condescends to instruct him in the fundamental principle of Christianity, the great doctrine of regeneration. Such is the tenderness of our compassionate Saviour, that he will not extinguish the least spark of holy fire, no quench the smoking flax.

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

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. ii. 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! Men of name and note, of great parts and profound learning, are very often much at a loss in spiritual matters. Yet, 2. 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 a saving knowledge; but how many had rather carry their ignorance to hell with them, than discover it to their minister!

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God.

Nicodemus not rightly understanding Christ's meaning in the former verse, our Saviour is pleased to explain himself in this, and tells him, That the birth he spake

of was not natural, but spiritual, wrought || youth, others in old age. Various in his in the soul by the Spirit of God, whose methods of working; some are wrought working is like water, cleansing and pu- upon by the corrosives of the law, others rifying the soul from all sinful defilement. by the lenitives of the gospel. Various in Learn hence, That the regenerating change the manner of his working, and in the is wrought in the soul by the Spirit of means by which he works: upon some God, which purifies it from its natural by a powerful ordinance, upon others by defilement, and renews it after the divine an awakening providence. But though likeness and image. We never under- there be such variety in the method of stand divine truths aright, till Christ opens the Spirit's working, yet is the work in all our understandings; till then they will still the same. There is no variety in the be denied, nay, perhaps derided, even by work wrought. The effect produced by those that are profoundly learned. the Holy Spirit in the work of regeneration is alike, and the same in all; namenatures to the holy nature of God; and a ly, likeness to God; a conformity in our conformity in our lives to the will of God. fore compared to the wind. We hear the Again, It is a very secret work, and therewind blow, we feel it blow, we observe its

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.

mighty force, and admire its strange effects; but we cannot describe its nature, nor declare its original. Thus the Holy Spirit, in a secret and hidden manner quickens and influences our souls. The effects of its operations we sensibly dis7 Marvel not that I said unto thee, cern; but how and after what manner he Ye must be born again. 8 The wind doth it, we know no more than how the bloweth where it listeth, and thou bones do grow in the womb of her that is with child. Therefore it is called an hearest the sound thereof, but canst hidden life, Col. iii. 2. It is not only not tell whence it cometh, and whi-totally hidden from carnal men, but in ther it goeth: so is every one that is part hidden and unknown to spiritual born of the Spirit. men, though they themselves are the subject of it.

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.

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 effect, Thou hearest the sound thereof. Thirdly, From the intricacy or mysteriousness of its proceeding, Thou knowest not whence it cometh, nor whither it goeth. Observe here, 1. How Nicodemus, conAs the natural wind is not under the sulting only with carnal reason, persists in power of man, either to send it out or re- his apprehension concerning the absurdistrain it; it bloweth where it listeth for all ty and impossibility of our Saviour's nous, though not where it listeth in regard to tion of regeneration, or being born of the God. In like manner, the Holy Spirit is Spirit. Nicodemus said, How can these as wind in the freeness of its motion, and things be? Learn hence, That the great in the variableness of its motion also. cause of men's ignorance in matters of Learn hence, That the way and work of salvation, and the mysteries of religion, is the Holy Spirit of God, in the soul's rege- consulting their own natural reason withneration, is oft-times very secret, and usu-out submitting their understandings to the ally exceedingly various. Various as to the time: some are wrought upon in

authority of divine revelation. Till they can give a reason for every thing they be