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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, Praite, 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 pre-eminency 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.

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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 Jesus, 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, chap. iii. 17. But John's disciples, out of 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 their belief of Jesus being the true Messias, 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. Archbp. Tillotson, Vol. V.

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racles wrought by himself, and submits the miracles wrought by him to the judgment of their sense; Go and show John the miracles which you hear and sec. The miracles themselves; The blind reObserve, 2 ceive their sight, the lame walk, the deaf hear, &c. 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 Ευαγελίζονται denotes, non actum predicationis, sed affectum evangelii predicati; the good effect which the gospel transforming them into the likeness of itself. had upon the hearts and lives of the poor, 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. Note, That as it was prophesied of the Messias, that he should preach the gospel to the poor, Isa. Ixi. 1. accordingly they were the poor with whom Christ preached unto; for the Pharisees and rabbies neglected them as the people of the earth, John vii. 49. And Grotius says that they had a proverb, That the Spirit of God never rests but upon a rich man. Besides, the Pharisees' and rabbies' doctrines, which they preached, were vain traditions, allegorical interpretations, and cabalistical deductions, which transcended the capacities of the vulgar, so ing to their schools and by hearing their that they could profit very little by repairinterpretations of the law; and therefore our Saviour, in the close of this chapter, him, ver. 28. Come unto me, &c. calls the people off from them to learn of

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 the 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 of fended 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 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 kings' houses. 6 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 John iii. 26. Behold, Christ baptizeth, and all men come unto him. It was a great eye-sore 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 undervalued 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 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 forsake 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, 2. 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 judgment, but fixed and stedfast. 2. For his sobriety and high measure 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, ver. 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 he. 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 though John was greater than all the prophets that went before him, seeing more of Christ than all of 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 though 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 than John. Not that the meanest christian, but the meanest evangelical prophet, or preacher of the christian doctrine, is greater than John; partly in respect of his doctrine, which is more spiritual and heavenly; partly in respect of his office, which was to preach Christ crucified and risen again; and partly in respect of divine assistance, for John did no miracle, but the apostles that succeeded him went forth, the Lord working with them, and confirming the word with signs following. Add to this, that the Holy Ghost fell not upon John, and he spake not by any extraordinary inspiration of the Holy Spirit sent down from heaven, as the apostles did; and thus he that was least in the kingdom of 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 intend 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. Though careless endeavours may prove abortive, vigorous prosecution shall not miscarry. There is also another exposition of these words; the violent take the kingdom of heaven by force; that is, the publicans and sinners, and poorer sort of people, who were well looked upon by the scribes and Pharisees as persons who had no right to the blessings of the Messiah; these, as violent invaders and bold intruders, embrace the gospel, and do as it were take it by force from the learned rabbies, who challenge the chiefest place in this kingdom: and accordingly our Saviour tells them, St. Matt. xxi. 31. The publicans and harlots go into the kingdom of God before you; for you believed not John's coming to you in the way of righteousness, but the publicans and harlots believed him, when at the same time the Pharisees and lawyers' rejected, &c. being not baptized of him.

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. hath ears to hear, let him hear.

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15 He that

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 Isaias and and forerunner of Christ. But why hath Malachi foretold should be the harbinger 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, ver. 16, 17. 2. Properly, ver. 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 sung 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, though he used variety of means and methods in order to that end. Neither the delightful arts of mercy, nor the doleful ditties of judgment, could affect or move their hearts. 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 proverb, that every solitary person 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 converse, not shunning the society of the worst of men, even of the Pharisees themselves, but complying with their customs, and companying with them at their feasts, yet without the least compliance 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

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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. 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 dispensers of the gospel. Observe, 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 judgments, honour it in their discourses, and adorn it in their lives: Wisdom is justified of her children.

cities wherein most of his mighty 20 Than began he to upbraid the works were done, because they re

pented 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 repented 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 judgment, 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 remain in their impenitence, he proceeds to upbraid them severely for that their contempt of gospel grace: Then began he to upbraid the cities, &c. 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 catched least in his own pond. Observe, 2. What he upbraids them for; not for disrespect to his person, but for disobedience to his doctrine; because they repented not. The great design of Christ, both in the doctrines 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. Observe, 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. Learn, That the higher a people rise under the means, the lower they fall if they miscarry. They that have been nearest to eonversion, and not yet converted, shall have the greatest condemnation when they are judged. Capernaum's sentence shall exceed Sodom's for severity, because she exceeded Sodom in the enjoyment of means and mercy. The case of those who are impenitent under the gospel, is of all others the most dangerous, and their damnation shall be heaviest and most severe. Sodom, the stain of mankind, a city soaked in the dregs of villany; yet this hell upon earth shall have a milder hell at the last day of judgment, than unbelieving Capernaum, as the next verse informs us, verse 23.

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 guilt 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, Christ's preaching and miracles. Observe, 1. Capernaum's privileges enjoyed, though a poor obscure 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-privileges enjoyed, are a mighty honour and advancement to the poorest persons and obscurest places. Observe, 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 non-proficiency under the means enjoyed. Learn thence, That gospel-ordinances and church-privileges enjoyed, but not improved, provoke Almighty God to inflict the sorest of judgments upon a people. Thou Capernaum, which art cralted 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 judgment, than for thee.

Observe here, 1. That there shall be a

day of judgment. 2. That in the day of judgment some sinners shall fare 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 fare better in the day of judgment than those that continue impenitent under the gospel. Christ here avouches, that Capernaum's sentence shall exceed Sodom's 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 undervalued and despised it. By wise and prudent, Christ means worldly wise men, particularly scribes and Pharisees, from whom God in judgment did hide the mysteries of the gospel, and said, ye shall not see; because they had closed their eyes, and said, we will not see. By babes, understand such as are at the greatest distance in natural consideration from a capacity for such rich and heavenly manifestations. By hiding these things from the wise and prudent, we are not to understand God's putting darkness into them, but his leaving them to their own darkness, or denying them that light which they had no desire to see; plainly intimating, that God judicially hides the mysteries of heavenly wisdom from worldly wise men. 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 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, if proud, do stand ready to receive and embrace the gospel revelation: Thou hast re

vealed them unto babes. 4. This is no

less pleasing to Christ, than it is the pleasure of the Father: Even so, Father, for so it seemeth good in thy sight. As if Christ had said, Father, thy election and

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