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 it self is brought to desolation and every city or house divided against it self 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 then 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 rhat 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 then the Kingdom of God is come unto you that is the Messias is come because he wrought these Miracles to prove that he was the Messias 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 â—â—â—â—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 referr to the Pharisees or to Christ himself If to the Pharisees the Sence is You hypocritical Pharisees shew your selves what you are by your Words and Actions even as the Fruit sheweth what the Tree is If they referr to Christ then 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 venemous 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 Mens 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
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 hâ—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 judgment 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 judgment of God be more and more blinded Those who shut their Eyes willfully 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 insnare 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 puft 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 hinderance 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.
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 dispence 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 dispence 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 judg'd it Lawful to help out a Sheep or an Ox if faln into a Pit on that Day How much more ought the Life of a Man to be preferr'd 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 quick-sighted 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 shew judgment 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 smoaking flax shall he not quench till he send forth judgment 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 Messias 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 Fulness 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 Least Measures of Grace and Degrees of Goodness Obs here 1. A Description of Christ as Mediator he is God the Father's Servant imployed 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 Beginings the Weakest Measures and the Lowest Degrees of Sincere Grace which he observes in any of his Children â—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 spake 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 depriv'd him both of Speech and Sight At this Miracle the Multitude wonder saying Is not this the Son of David That is the promised Messias 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
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 House-keeper 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 shew 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 lowring 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 Jonas 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 Shew 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 our selves 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 Messias and that I am he by the Miracles wrought by me as you can make a Judgment of the Weather 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 Weather is great Hypocrisie 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 Weather from the Face of the Sky All that our Saviour blames was that they were better skill'd in the Signs of the Weather 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 Vnderstand 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 your selves 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 spake 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 Sence 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 spake 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 sower Dough that diffuses it self into the whole Mass or Lump of Bread with which it is mixed From whence our Saviour intimates that the Pharisees were a sower 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 Judgments 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 Commmunion 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 ought 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 Apostacy of that Church into gross Idolatry or in Point of Doctrine into damnable Heresie 13 When Jesus came into the coasts of Cesarea 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
Christ or the self-quickning Principle by which Christ raised himself from the Dead Acts 1.3 He shewed 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 Tydings of it to the Women In his Ascension the Angels bore him Company to Heaven and when he comes again to Judgment 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 Thieves But the Powers of Heaven and Earth trembling the Rocks rending and the Graves opening shew'd 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 clave 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 my self 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 rose 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 Heart-broken 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 look'd 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 shew 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 chuses 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 shew 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 shewed unto the chief Priests all the things that were done 12 And when they were assembled
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 shewed 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 cloathed 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 Carpenters Spouse so the crucifixion of Christ was in much meanness and outward baseness being crucified between two Thieves But the powers of Heaven and Earth trembling the Rocks rending the Graves opening shewed 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 Marys is the first discovery made of our Saviours Resurrection possibly it was a reward for their magnanimity and masculine Courage these Women clave 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 tacite 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 my self 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 reallity 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 rose 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 Cowardize but all words of Kindness Go tell my Brethren where Note That Christ calls them Brethren after his Resurrection and Exaltation thereby shewing 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 Cowardize 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
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 turn'd 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 mist him sought him among their Kinsfolk had he not wonted 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 asking 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 Rabbies heard the voice of such a Tutor Thus in our Saviour's Non-age he gives us a proof of his Proficiency even as the Springs shews 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 dazled 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 Rabbies the deep Mysteries of God but being not yet called by his Father to be a publick 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 Fathers 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 wist ye not that I must be about my fathers business Observe here That Christ blames not his Parents for their sollicitous care of him but shews 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 Wist ye not that I must be about my Fathers Business as if he had said Altho' I owe 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 imploy our selves immediately in his Service that when the World makes inquiry after us we may say as our Saviour did before us wist ye not that I must be about my fathers business 50 And they understood not the saying which he spake unto them 51 And he went down with them and went to Nazareth and was subject unto them but his mother kept all these sayings in her heart 52 And Jesus encreased 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 Virgins 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 pay'd Homage to the Womb that bare him and to his supposed Father that provided for him Let a person be never so high above others he is still below and inferiour to his Parents Jesus dwelt 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 Governour 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 â—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 begins 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 publick Ministry namely when Tiberius was Emperour and Annas and Caiphas High-priests 1. in the fifteenth year of Tiberius when the Jews were intirely under
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 ruine 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 befal 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 Wo 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 it self can deceive If it be impossible for God to Lye then 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 Widows Son from his Biere 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 sayings in the audience of the people he entered into Capernaum 2 And a certain Centurions Servant who was dear unto him was sick and ready to dye 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 thy self for I am not worthy that thou shouldst enter under my Roof 7 Wherefore neither thought I my self 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 Centurions 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 it self to all Sorts and Ranks to all Orders and Degrees of Men without Exception Even the bloody Trade of War yields worthy Clyents 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 Bed-side 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 Bu 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 lyes 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 our selves 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 it self Observe 5. How our Blessed Saviour exceeds not only the Centurion's Desires but his Expectations also St. Matth. 8.7 Jesus saith
and that which is Almighty can raise all Men. It was not so much for the Child's sake as the Mothers sake that the Son was Raised it was an injury to the Son tho' a kindness to the Mother for he must twice pass thro' 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 shewed 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 Messias 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 Messias or not John 1.19 he answered that he was not but only the Harbinger and Fore-runner of the Messias 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 Messias 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 Messias out of a great Zeal for the honour of him their Master they were not willing to own any Person greater then John their Master lest such an Acknowledgment should Eclipse and cloud him from whence we may Note how the Judgments of the Best Men are very apt to be Byassed 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 Messias 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 Messias he appeals to the Miracles wrought by himself and submits those Miracles to the Judgment and Examination of their Senses Go and shew 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 God-like 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 publickly 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 Messias 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 then 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 Incumbrances and Temptations They had nothing to loose 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 shew that there are many to whom Christ is a Rock of Offence the Jews were offended at
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 Physick 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 Womans 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 Cloaths being firmly perswaded 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 oft-times meets with a better welcome from Christ then 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 vertue is gone out of me Christ says this first in Reference to himself to manifest his Divine Power that by the touch of his Cloaths 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 strengthned in Belief of Christ's Power to raise his Daughter 49 While he yet spake 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 straitway 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 tryed The Loss of dear Relations particularly of Children especially of an only Child is one of the greatest Sorrows of humane Life a Tryal 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 Tryals 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 shew of vain Glory would not work this Miracle publickly before all the People 2. Our Saviour rebukes them for the shew 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 Musick did seek to stir up the passion of Grief at their Funerals To mourn immoderately for the Dead is an Heathenish Custom and Practice 't is hurtful to the Living 't is 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 't is 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 lye 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 shew 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 depart 5 And whosoever will not receive you when ye go out of that city shake off the very dust
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 dyed afterwards some Distemper or other soon carried them to their Graves but the Soul of the Believer that is healed by Christ shall never dye 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 Orignal 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 meer 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 deliver'd 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 begoten 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 Priviledge 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 't is a just and righteous Condemnation 't is an inevitable and unavoidable Condemnation 't is an heightened and aggravated 't is an accelerated and hastned 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 doeth evil hateth the light neither cometh to the light lest his deeds should be reproved 21 But he that doeth 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 VVord 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 Vertue It enters the darkest Recesses of the Soul and detects the Errors of Mens Judgments 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 VVord 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 rejoyceth that his Deeds may be made manifest because they are wrought in God 22 ¶ After these things came Jesus and his
Devil's Slaves to become Christ's Free Men. 37 I know that ye are Abrahams 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 Abrahams 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 Priviledges and to reâ—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 our selves in and depend upon any external priviledges 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 my self 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 imployed by him as Mediatour 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 workâ— 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 then our father Abraham which is dead and the prophets are dead whom makest thou thy self 54 Jesus answered If I honour my self 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
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 thy self 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 dye 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 shewed 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 thy self 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 lookt upon as Blasphemy in him to arrogate to himself what is proper to God only Observe 2. That the Jews lookt 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 tryed 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 out-strip 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 shewed 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 Mediatour 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