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
and holiest of Christians there remains much Corruption to be purged out in order to future and farther fruitfulness Learn 6. That the Husbandman's hand God the Father's manages the pruning Knife of Affliction in order to his Peoples improvement in Grace and Holiness he had rather see his Vine Bleed than see it Barren Lastly That such Branches as after all the Husbandman's Care and Cost remain unfruitful shall be finally cut off and cast away as was Judas here who in this Discourse of our Saviour seems particularly and especially to be aimed at He was a Branch in him that bare no Fruit who was shortly after taken away and went to his own place 3 Now ye are clean through the word which I have spoken unto you 4 Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me 5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Our Saviour having in the former Verses distinguished his Disciples into two sorts some that were Members of his Body the Church and Branches of him the true Vine by outward shew and visible profession only others that are spiritually ingrafted into him and do bring forth much fruit now in this third Verse Christ tells his Disciples which number they were of Now saith he ye are clean thro' the word which I have spoken unto you that is Now that Judas the Traitour that Dead Rotten fruitless Branch is cut off and cast out ye are all clean thro' the cleansing Power and Vertue of my Word and Doctrine Learn hence 1. That such as are justified by the Blood and sanctified by the Spirit of Christ are in Christ's Account clean notwithstanding their many spots and manifold imperfections Now are ye clean 2. That as the Blood of Christ is the meritorious and the Spirit of Christ the efficacious so the word of Christ is the Instrumental cause of a Believer's Purification and Cleansing Now are ye clean through the word which I have spoken unto you Abide in me and I in you That is Abide in me and I will abide in you Abide in me not only by an outward and visible Profession but by a real and fiducial Adherence and I will abide in you by the influences and operations of my Holy Spirit The Union and Conjunction between Christ and his Members is mutual they abide in him by Faith and dependance and he abides in them by the indwelling presence of his Grace and Spirit Abide in me and I will abide in you Observe Farther the Reason which Christ gives why they should thus abide in him because without Union with him without interest in him without influences of Grace derived from him they could bring forth no fruit for him nor do any thing that is truly acceptable and well-pleasing to him As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me for without me ye can do nothing That is As brances sever'd from the Vine cannot live nor bear Fruit so neither can Christians separated from Christ and without deriving vertue from him do any thing spiritually good and well-pleasing in the sight of God Learn hence That not only unregenerate Men do labour under an impotency to that which is spiritually good but even Disciples themselves without daily dependance upon Christ and without constant communications of Grace from him can do nothing in a lively and acceptable way and manner unto him without me Ye can do nothing you that are Branches of me the true Vine 6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Here our Holy Lord discovers the sad and deplorable Condition of such professors who pretending Relation to Christ do yet bring forth no fruit unto him he calls them wither'd Branches fit only for the Fire Learn hence That such as have had a long standing in God's Vineyard and contented themselves with a withered profession they are in great danger of having God's blasting added to their Barrenness All their parts and gifts and common Graces will wither and their fair Blossoms of Profession will drop off and at the great Day the Angels will gather these fruitless Branches together and cast them into Hell fire 7 If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Observe here 1. A glorious priviledge declared Ask what ye will it shall be done unto you Not that we are hereby warranted to ask what we please at God's hand but our Will must be limited by the Word and Will of God we must pray in Faith and in the Name and Mediation of Jesus Christ and with a single Eye at the Glory of God Observe 2. The Condition upon which this priviledge is attainable If ye abide in me and my word abide in you that is practically and experimentally If my Doctrine and Commands abide in your Hearts and dispose you to an Holy fruitfulness in your Lives then shall all your just requests be granted Learn That such as by Faith embrace the Promises and by Obedience live up to the Precepts of the Gospel may in Prayer humbly ask of God what they will with a due Submission to the Wisdom and Will of God 8 Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Our Lord here exhorts his Followers to an Holy fruitfulness in good works by a double Argument One drawn from the Glory of God Herein is my Father glorified The other from their own Advantage so shall ye be my Disciples That is hereby ye shall evidence and prove your selves to be my Disciples Learn hence That a Christian's abounding fruitfulness in good works will abundantly conduce to the Honour and Glory of God and also to his own Peace and Comfort by being the best evidence of his Discipleship 9 As the Father hath loved me so have I loved you continue ye in my love Lord What a comparison is here As the Father hath loved me so have I loved you he doth not say as the Father hath loved me so have I loved him but so have I loved you nor doth he say as God hath loved me so have I loved you but As the Father it is verbum dilectionis a word importing dearness of Affection nor doth he say the Father hath loved me and I love you but as the Father hath loved me so have I loved you nor doth he say as the Father hath loved me so will I love you but so have I loved you This shews the priority of Christ's love that he loved us first and also denotes the invincible constancy of his love and
words as a Prayer to the Holy Virgin saying Ten Ave Marys for one Pater Noster whereas they are only a Salutation declaring that she above all Women had the honour freely conferred by God upon her to be the mother of the Messiah The Original word signifies not full of Grace but freely Beloved Compare Mary with other Renowned Women and what had she besides this favour more then they Had she the Spirit of Prophecy so had they had she the Spirit of Sanctification so had they And she had no more immunity and freedom from Sin and Death then they Accordingly says the Angel Blessed art thou among Women He doth not say Blessed art Thou above Women Let the Church of Rome be as copious as they will in the Commendation of the Mother so they do not derogate from the Glory of the Son But how senseless are they 1. in turning a Salutation into a Prayer 2. in making use of these words upon every occasion which were spoken by an Angel upon a special occasion 3. In applying these words to her now in Heaven which suited with her only when she was here on Earth saying full of Grace to her who is full of Glory and the Lord is with Thee to her that is with the Lord. Obs 6. The effect which the Sight and Salutation of the Angel had upon the Holy Virgin she was afraid If Zachary before her were amazed at the sight of the Angel much more the Virgin her Sex subjecting her to fear All passions but particularly the passion of fear disquiets the Heart and makes it unfit to receive the Messages of God Therefore the Angel instantly says unto her fear not let Joy enter into thy Heart out of whose Womb shall come Salvation Thus the fears of holy Persons do end in Comfort Joy was the Errand which the Angel came upon and not Terrour what little cause had she to fear the presence of an Angel who was so highly favoured of him at whom the Angels tremble But we see the holiest Person on Earth cannot bear the presence of an Holy Angel much less the presence of an Holy God nor stand before the manifestations of his Favours Lord How unable then will the wicked be at the Great day to stand before the manifestation of thy Fury If the sight of an Holy Angel now makes the best of Saints to quake and tremble What will the sight of an infinitely Holy and Just God then do when the wicked shall be slain by the brightness of his presence Obs Lastly The Character which the Angel gives of the person that should be Born of the Blessed Virgin He shall be Great and called the Son of the Highest Great in respect of his Person Great in respect of his Offices Great in respect of his Kingdom For God would settle upon him a Spiritual Kingdom of which David's Earthly one was a Type which shall never be abolished Tho' the Administration of it by the Word and Sacraments shall cease at the day of Judgment when he shall deliver up the Kingdom in that respect to his Father All other Kingdoms have had or shall have their Periods but the Gospel-Church which is Christ's Kingdom shall continue till his Kingdom of Glory be Revealed 34 Then said Mary to the Angel How shall this be seeing I know not a man 35 And the Angel said unto her the Holy Ghost shall come upon thee and the power of the highest shall over-shadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God 36 And behold thy cousin Elizabeth she hath also conceived a Son in her old age and this is the sixth month with her which is called Barren 37 For with God nothing shall be unpossible 38 And Mary said Behold the hand-maid of the Lord be it unto me according to thy word and the Angel departed from her Observe here 1. The Virgins question How shall this be This question did not import her denial of the possibility of the thing but her wonder at the strangeness of the thing it proceeded rather from a desire of information than from a doubt of Infidelity Therefore she doth not say this cannot be nor how can this be but how shall this be She doth not distrust but demand how her Virginity should become fruitful and how she being a Virgin could bring forth a Son Obs 2. The Angels Reply to the Virgins question The Holy Ghost shall come upon thee Where Note the Angel declares the Author who but not the manner how The Holy Ghost shall come upon thee but in what way and after what manner is not declared No Mother knows the manner of her Natural Conception What presumption had it then been for the Mother of the Messiah to have inquired how the Son of God could take Flesh and Blood of his Creature It is for none but the Almighty to know those Works which do immediately concern himself Obs 3. The Holy and Immaculate Conception of our Blessed Redeemer The Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee wherefore that Holy thing that shall be born of thee That is the Holy Ghost shall prepare and sanctify so much of thy Flesh Blood or Seed as shall constitute the Body of Christ For tho' it was the work of the whole Trinity yet it is ascribed particularly to the Holy Ghost Sanctification being his peculiar work And the Title and Epithet of That Holy Thing sheweth the purity and immaculateness of Christ's Humane Nature and that none was ever Born thus Holy and Immaculate but Christ only because none had ever such a way and means of Conception but only he Therefore that Holy thing shall be called the Son of God not constituted and made but evidenced and declared Christ was God before he assumed Flesh even from Eternity but but his taking Flesh in this manner evidences him to be the Son of God Obs 4. The Argument used by the Angel to confirm Many in the Belief of what he had told her namely the wonderful Conception of her Cousin Elizabeth in her old Age who was now six Months gone with Child Where Observe 1. What an exact Knowledge God has and what a particular Notice he takes of all the Children of men he knoweth not only our selves but our Relations also Behold thy Cousin Elizabeth the knowledge which God has of every Person and every Action is a clear and distinct Knowledge Note 2. How the Angel strengthens her Faith by a Consideration drawn from the Almighty power of God With God nothing shall be unpossible be it never so strange and difficult there is no such way to overcome difficulties as by strengthning our Faith in the Almighty power of God Faith will enable us to assent to Truths though seemingly incredible and to believe the possibility of things tho' appearingly impossible Obs Lastly how the Virgin expresses her Faith and Obedience her
Submission and intire Resignation to the Divine pleasure to be disposed of by God as he thought fit Behold the Handmaid of the Lord be it unto me according to thy word We hear of no more Objections or Interrogations but an humble and submissive Silence Learn hence that a Gracious Heart when once it understands the pleasure of God argues no farther but quietly Rests in a Believing Expectation of what God will do All disputations with God after his Will is made known and understood arise from Infidelity and Unbelief The Virgin having thus Consented instantly Conceived by the Over-shadowing Power of the Holy Ghost 39 And Mary arose in those days and went into the Hill-country with haste into a City of Judah 40 And entred into the house of Zacharias and saluted Elizabeth 41 And it came to pass that when Elizabeth heard the Salutation of Mary the babe leaped in her womb and Elizabeth was filled with the Holy Ghost 42 And she spake out with aloud voice and said Blessed art thou among women and blessed is the fruit of thy womb 43 And whence is this to me that the mother of my Lord should come to me 44 For lo as soon as the voice of thy Salutation sounded in mine ears the babe leaped in my womb for joy 45 And blessed is she that believed for there shall be a performance of those things which were told her from the Lord. Observe here 1. The Visit made by the Virgin Mary to her Cousin Elizabeth The Holy Virgin had understood by the Angel that Elizabeth was no less akin to her in Condition than in Relation being both Fruitful in Conception she hastens into the Hill-country to Visit that Holy Matron The Two Wonders of the World were now met under one Roof to Congratulate their mutual Happiness only the meeting of the Saints in Heaven can parallel the meeting of these two Saints on Earth Obs 2. The design and intention of this Visit which was partly to Communicate their Joys each to other and partly to strengthen the Faith of each other Such a Soul as has Christ Spiritually Conceived in it is restless and cannot be quiet till it has imparted its joy Obs 3. The effect of the Virgins Salutation She had no sooner Saluted Elizabeth but the babe in Elizabeths womb leaped for joy doing homage and paying adoration to his Lord who was then in presence If Elizabeth and her holy Babe thus rejoyced when Christ came under their Roof how should our Hearts leap within us when the Son of God vouchsafes to come into the Secret of our Souls not to visit us for an hour but to dwell with us yea to dwell in us and that for ever Obs 4. How Elizabeth by an extraordinary Spirit of Prophecy confirms what the Angel before had told the Holy Virgin Blessed says she art thou among Women and Blessed is the Fruit of thy Womb and what an honour is this that the Mother of my Lord should come to me Where Note How Elizabeth acknowledgeth the Incarnation of Christ and the Union of the Divine and Humane Nature in the person of the Mediator She acknowledges Christ her Lord and Mary to be the Mother of the Son of God Obs Lastly How the Virgin is pronounced Blessed not so much for carrying Christ in her Womb by sense as for bearing him in her Heart by Faith Blessed is she that believed Mary was not so Blessed in bringing forth Christ as in Believing in him yet the Believing here mentioned I take to be her firm assent to the Message which was brought her by the Angel as if Elizabeth had said Dumbness was inflicted on my Husband for his Unbelief of what the Angel said but Blessed art thou that didst believe the Angel My Husband a Man an aged Man a learned and eminent Man a Priest of the most High God and the Message to him of more appearing possibility yet he disbelieved But thou a Woman a mean unlearned Woman of a private Condition and the Message brought most incredible both to Nature and Reason and yet is it believed by thee Blessed therefore is she that believed and know that as a Reward for thy Faith all things shall certainly be performed that were foretold thee from the Lord Learn hence 1. It is the Property of God to do Great and Wonderful things Our Faith must be Great and our Expectation great great Expectations from God Honour the greatness of God 3. If our Faith be Great God's performances will be gracious and full Blessed is she that believed for there shall be a performance of those things which were told her from the Lord. 46 And Mary said My soul doth magnify the Lord. 47 And my spirit hath rejoyced in God my Saviour 48 For he hath regarded the low estate of his hand-maiden for behold from hence-forth all Generations shall call me Blessed 49 For he that is mighty hath done to me great things and holy is his name 50 And his mercy is on them that fear him throughout all generations 51 He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts 52 He hath put down the mighty from their Seats and exalted them of low degree 53 He hath filled the hungry with good things and the rich he hath sent empty away 54 He hath holpen his servant Israel in remembrance of his mercy 55 As he spake to our Fore-fathers to Abraham and to his seed for ever This is the first Canticle or Song of praise Recorded in the New Testament composed by the Blessed Virgin with unspeakable Joy for designing her to be the Instrument of the Conception and Birth of the Saviour of the World Where Observe 1. The manner of her Praise her Soul and Spirit bear their part in the work of Thanksgiving My Soul doth magnify my Spirit hath rejoyced As the sweetest Musick is made in the Belly of the Instrument so the most delightful praise arises from the bottom of the Heart Obs 2. The object of her praise she doth not magnify her self but the Lord yea she doth not Rejoice so much in her Son as in her Saviour Where Note 1. That she doth implicitly own and confess her self a Sinner for none need a Saviour but a Sinner And 2. by rejoycing in Christ as her Saviour she declares how she valued her self rather by her spiritual Relation to Christ as his Member than by her natural Relation to him as his Mother according to that of St. Austin Beatior Fuit Maria percipiendo Christi fidem quam concipiendo Carnem She might have been miserable notwithstanding she bore him as her Son had she not Believed in him as her Saviour therefore she sings my Spirit hath rejoyced in God my Saviour Obs 3. How she admires and magnifies God's peculiar favour towards her self in casting an eye upon her Poverty and lowly Condition that she a poor obscure Maid unknown to the World should be lookt upon
open and the angels of God ascending and descending upon the Son of man The Heavens were open to Christ and the Angels attending upon him first at his Baptism Matth. 3. last then at his Ascension Acts 1.9 Whether Christ alludes to the one or the other or to both I shall not positively say but gather this Note That the Ministry and Attendance of the Holy Angels upon the Lord Jesus Christ in the time of his Humiliation was very remarkable An Angel foretels his Conception to the Virgin Luke 1.31 an Angel publishes his Birth to the Shepherds Luke 2.14 In his Temptations in the Wilderness the Angels came and ministered unto him Matth. 4.11 In his Agony in the Garden an Angel is sent to Comfort him Luke 22.42 At his Resurrection an Angel rolls away the Stone and proclaims him Risen to the Women that sought for him Matth. 28.6 At his Ascension the Angels attended upon him and bear him Company to Heaven And at the Day of Judgment he shall be revealed from Heaven with his mighty Angels Now thus officious are the Holy Angels to our Blessed Saviour and thus subservient to him upon all Occasions 1. In Point of Affection and Singular Love to Christ 2. In Point of Duty and Special Obligation to Christ There is no such chearful and delightful Service as the Service of Love Such is the Angels Service to Christ for the Services he has done them he being an Head of Confirmation to them For that they are established in that holy and glorious State in which they were at first created is owing to the special Grace of the Redeemer Glorifie him then all ye Angels and praise him all his Host CHAP. II. 1 AND the third day there was a marriage in Cana of Galilee and the mother of Jesus was there 2 And both Jesus was called and his disciples to the marriage The former Part of this Chapter acquaints us with the first Miracle which our Saviour wrought in turning Water into Wine the Occasion of it was his being invited to a Marriage Feast Here Note first That when ever our Saviour was invited to a publick Entertainment he never refused the Invitation but constantly went not so much for the Pleasure of Eating as for the Opportunity of Conversing and doing Good which was Meat and Drink unto him Note 2. What Honour Christ puts upon the Ordinance of Marriage he Honours it with his Presence and first Miracle Some think it was St. John that was now the Bridegroom others that it was some near Relation of the Virgin Mothers But whoever it might be doubtless Christ's Design was rather to put Honour upon the Ordinance than upon the Person How bold is the Church of Rome in spitting upon the Face of this Ordinance by denying its Lawfulness to the Ministers of Religion when the Apostle Heb. 13.4 affirms that Marriage is honourable among all Neither the Prophets of the Old Testament nor the Apostles of the New St. Peter himself not excepted did abhor the Marriage Bed or judge themselves too pure for an Institution of their Maker Note 3. That it is an ancient and laudable Institution that the Rights of Marriage should not want a solemn Celebration Feasting with Friends upon such an Occasion is both lawful and commendable provided the Rules of Sobriety and Charity Modesty and Decency be observed and no sinful Liberty assumed But it must Be said That Feasting in general and Marriage Feasts in particular are some of those lawful Things which are very difficultly managed without sin Note 4. That our Saviour working a Miracle when he was at a Marriage-Feast should teach us by his Example that in our chearful and free times when we indulge a little more than ordinary to Mirth amongst our Friends we should still be mindful of God's Honour and Glory and lay hold upon an Occasion of doing all the Good we can Note Lastly As Christ was personally invited to and bodily present at this Marriage-Feast when here on Earth so he will not refuse now in heaven to be spiritually present at his Peoples Marriages They want his Presence with them upon that great Occasion they desire and seek it he is acquainted with it and invited to it who ever is neglected And where Christ is made acquainted with the Match he will certainly make one at the Marriage Happy is that Wedding where Christ and his Friends as here are the invited expected and enjoyed Guests 3 And when they wanted wine the mother of Jesus saith unto him They have no wine 4 Jesus saith unto her Woman what have I to do with thee mine hour is not yet come 5 His mother saith unto the servants Whatsoever he saith unto you do it This want of Wine was probably so disposed by the Providence of God to give our Saviour an Opportunity to manifest his Divine Power in working a Miracle to supply it Observe here 1. How the Virgin inquires into the Families Wants and then makes them known to Christ Learn hence That it is an Argument of Piety and an Evidence of Christian Love to inquire into the Wants and to recommend the Necessities of others to Christ's Care and Consideration whose Bounty and Munificence can readily and abundantly supply them Thus far the Virgins Action was Good she laid open the Case to Christ they have no Wine But Christ who discern'd the Thoughts of Mary's Heart finds her guilty of Presumption she thought by her motherly Authority she might have expected if not commanded a Miracle from him Whereas Christ was subject to her as Man during his private Life but now being entered upon his Office as a Mediator as God-Man he gives her to understand she had no Power over him nor any Motherly Authority in the Business of his Publick Office therefore he says to her Woman not Mother what have I to do with thee Observe therefore 2. Christ calls the Virgin Woman not Mother but this not out of any Contempt but to prevent her being thought more than a Woman above and beyond a Woman having brought forth the Son of God Woman says Christ not Goddess as the Papists would make her and proclaim her free from Sin even from Venial Sin But Christ's reproving of her shews that she was not faultless Observe 3. Christ would not bear with the Virgin 's Commanding on Earth will he then indure her Intercession in Heaven Must she not meddle with Matters pertaining to his Office here belowâ— and will it be indured by Christ or endeavoured by her to interpose in the Work of Mediation above No no were it possible for her so far to forget her self in Heaven she would receive the same Answer from Christ which she had on Earth Woman what have I to do with thee Or Thou with me in my Mediatorial Office But instead of this she returns Answer from Heaven to her Idolatrous Petitioners here on Earth What have I to do with you get you to my Son go you to
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