A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 14
CHAP. XIV. Chriſt's Sermon on the Mount.
THE next mighty works of Chriſt (to be diſcourſed of) fall out in order of time after he had Preached his moſt famous Sermon upon the Mount of Capernaum, ſuch as were his healing the Centurion's Servant, the raiſing up to Life the Widows Son at Naim, &c. 'Tis ſaid [the Multitude of Diſciples praiſed God with a loud Voice for all the mighty works that they had ſeen] Luke 19.37. and Chriſt's own countrymen wondred whence he had all that wiſdom and thoſe mighty works, Mat. 13.54 they ſordidly and ſatanically ſurmiſed that he had his skill by ill Arts, yea they ſaid he works his wonders by the Black-Art, ſurely he never came to all this honour, honeſtly and in God's Name. N.B. Note well, We Miniſters muſt not think much to be miſcenſured and miſconſtrued, ſeeing Chriſt himſelf was ſo, &c. but Herod's perplexed Conſcience hamper'd him into a better frame, to wit, into a (tho' a faint and fruitleſs) deſire to ſee Jeſus, Luke 9.9. becauſe he heard of many mighty works were wrought by his hands, Mat. 14.2. yet would never ſtir out of Doors to ſee Chriſt, perhaps he only deſired to ſee whether he were John Baptiſt raiſed from the Dead, yet both the Jews and the Blind man give a better Teſtimony that Chriſt's Miracles were ſuch mighty works, as neither they nor their forefathers had ever ſeen the like never ſince they had been the People of God, Mark 2.12. and never ſince the World began were ever the like done, John 9.32. Therefore (ſaith he) Chriſt muſt be God, becauſe he had given ſight to him, that was born blind, againſt the courſe of nature, beyond all the power of art, v. 33. Thus the works which Chriſt wrought bore teſtimony of him, John 5.36. & 10.25. & 13.8. & 14.11. Chriſt wrought ſuch works as never any man did, John 15.24. Chriſt's works were more ſtupendous for the manner, becauſe wrought by his own power, and all for Peoples profit. N. B. Note well, Though greater works he promis'd to be done by his Apoſtles for the matter, John 14.12. (as converting 3000 Souls at one Sermon, reducing a great part of the World to the Obedience of Chriſt, &c.) yet were their works leſs than thoſe Chriſt did in two reſpects. (1.) They wrought not their works in their own names, but in the name of Chriſt. (2.) Nor Did any of the Apoſtles Preach up himſelf to be God, as Chriſt did, but they Preached Chriſt the only Lord, and themſelves the Churches Servants for Jeſus ſake. So that Chriſt was the only Thaumaturgus or Wonder-worker, this is atteſted by Joſephus the Jew, and confeſſed by Mahomet himſelf. Hereupon it was diſputed in the Roman Senate (uſing to Delfie Great men) whether Chriſt ſhould be received among the number of their Gods for his having done ſo many wonderful works; but the debate ended in the negative, becauſe Chriſt Preach'd up Poverty, and lived in the practice of it, for which the World hated him▪ and they ſaid Poverty can never have many Proſelytes to it, for all do decline it. When Chriſt had Preached any Sermons to the People, he cuſtomarily back'd and confirm'd them with his Miracles, which ſome compute to the number of thirty four, (correſponding with the years of his Natural Life) others do reckon them to be fifty ſeven, ſomething ſuitable to his ſuppoſed Age, John 8.57. He had ſo macerated his Body with pains and faſtings, that the Phariſees did ſuppoſe him to be much elder than he was; when he was not much more than thirty, Luke 3.23. they judg'd him, (by his grave countenance) to be about fifty: But omitting the number of his Miracles, let us proceed to diſcourſe upon the Nature of them (beſide thoſe aforementioned) that Chriſt wrought to back his Sermon upon the Mount, where a Mountain was his Pulpit, and the whole Law was his Text. As Moſes went up to the Mount to receive … Law, ſo did the Meſſias to explain it, and only ſuch Hearts as are mounted Heav… ward, have an Univerſal reſpect to it, Pſal. …9.6. Surſum corda, up with ye… Hearts, &c. This Mount-Sermon is call'd Catechiſtical, Mat. chapters 5▪ 6, 7. declare… the qualifications of thoſe that aim at Bleſſedneſs and the Means that lead up to it, the Bleſſings were to be pronounced upon Mount Gerizzim, Deut. 27.12. and the Curſes upon Mount-Ebal, ver. 13. yet the Bleſſings are not mentioned (as the Curſes are). In that Chapter, becauſe we muſt look for the Bleſſings from the Meſſias (not from M… ſes) for Chriſt was ſent to bleſs both Jew and Gentile, Acts 3.26. The Curſe come by the Law, Gal. 3.10. but the Bleſſing of Grace came by the Goſpel, John. 1.17. Therefore Chriſt ſtands here as upon Mount-Gerizzim, (on this Mount of Capernaum) to pronoun…e thoſe eight beatitudes, ſweetly Harmonizing with that of Deuteronomy here, and L… alſo addeth that Chriſt alſo Denounced Woes, (as if he had ſtood upon Mount-B… alſo) Luke 6.20, 25, to v. 30. Bleſſed be the Poor, the Hungry, &c. but Woe to the Rich the Full, &c. Chriſt proceeds to lay forth the latitude of the Law, ſhewing its Extent to Thoughts as well as Deeds, &c. contrary to the corrupt Gloſſes of Jewiſh Traditions, whereby they had made the Law of no effect, whereupon he Divinely Damneth their curſed conſtructions, and preſcribeth many Chriſtian Duties in Doctrines of Faith and Manners to attain Eternal Life, &c. no ſooner had this Great Oracle of Divine Truth delivered this long and lively Sermon (as was his laſt when he left the World, John C… ters 14 15, 16, 17.) but he confirms his Oracles with ſome Miracles, as with healing …e Centurion's Servant, and raiſing to Life the Dead Son of a Widow at Naim (… above hinted) &c. This the Evangeliſt Luke clearly demonſtrates, giving an account of the Heads of this Mount-Sermon, Luke 6.20. &c. and then makes this tranſition, [When he had ended all his Sayings or Oracles] then did he back his Doctrines immediately with theſe two Miracles, Luke 7.1. the former is related from ver. 1, to 11. and … latter from ver. 11, to 18. which begins with [foreign.] The Day after. As Chriſt had (the Day before) recovered a young Man from the Poi… of Death, ſo did …e (the very next Day after) raiſe up another young man from Death it ſelf. Firſt Of … Firſt of theſe Miracles.
The Remarks hereupon are, Firſt, Though Chriſt's firſt Sermon (recorded in Scripture) Preach'd on the Mount, and his laſt when leaving the World, be the longeſt and livelieſt Sermons of all others that the Evangeliſts relate, yet without all peradventure) Chriſt Preached many other Times, and many Hours together, beſide thoſe in Goſpel Record, and though many mighty Miracles (to the number of thirty four or fifty ſever be Regiſtred by the Holy-Spirit's Pen-men, yet (no doubt) many more than are writt… were done by him, who went about doing good, Acts 10.38. As his Oracles, ſo his … racles are no more of them written, than might ſuffice to make us Believe and … through his Name. Though all that ever Chriſt ſpake and did was Divine, and o… ſerved to be Chronicled, yet the Beloved Diſciple ſaith [If every one were Written, … World could no… contain them, &c.] John 21.25. & 20.30, 31. where too much is ſaid that enough may be believed: as is done in all Scripture Hyperboles, &c.
The Second Remark is, As Moſes confirmed his Oracles of the Old Law (which … given him from Mount Sinai) by working Miracles; So did the Meſſias when he …d delivered the New-Law-Oracles from this Mount-Capernaum: Yet the latter Miracles were better than the former, for wheras one of Moſes's Miracles was a turning …ates into Blood, ſignifying that the Old-Law was a ſevere and grievous miniſtration▪ But one of the Meſſiah's Miracles (yea the firſt of them) was a turning Water into Wine, to ſignifie that his New-Law was to be a Sweet and a Gracious Diſpenſation; the Goſpel of Peace is as the moſt Generous Wine in chearing the Hearts of the Sons and Daughters of Men. Beſides, Moſes's Miracles were only for the benefit of the Jews▪ but the Meſſiah's were for the Advantage of the Gentiles alſo, as well as for the Jews. This is moſt conſpicuous here, for as the ſecond Miracle was wrought for a Jewiſh-Widdow, ſo the firſt was for a Gentile-Captain, &c.
The Third Remark is, This Roman Proſelyte was admirable upon many accoun… ▪ As 1. He was a Soldier, and ſuch are generally fierce, froward, indocible, and go… leſs Creatures. 2. A Commander, having an hundred Men under his Command, and therefore is call'd a Centurion, enough to make him Haughty and Huffing. 3. He was the Maſter of a Family too, having Servants as well as Souldiers under him. 4. And but a Gentile or Heathen, yet had ſo far affected the Jews Religion, as to build a Synagogue in Capernaum for it; Now having heard the Words and ſeen the Works of Chriſt▪ believeth on him for the Meſſiah, beggeth of him his Servant's Cure, and all this in a moſt humble manner, acknowledging firſt Chriſt's worthineſs and then his own unworthineſs both together. Who can but wonder to behold him, a Soldier, a Captain, a Maſter, an Heathen, a lover of the Jews, a builder of the Synagogue, yet Humble. Any one of theſe Titles, yea the leaſt of them, make many men proud, but none of them, nor all of them made him ſo, becauſe he greatly and ſtrongly believed in Chriſt.
The Fourth Remark is, There is ſome variation of this ſtory in Mat. 8. & Luke 7. yet no contradiction, for Matthew (ſaith Auguſtin) doth only relate it compendiouſly, How the Centurion came to Chriſt, without mentioning thoſe Elders of the Jews by whoſe mediation he came, this was reſerved for Luke to relate, wherewith he ſupplied thoſe circumſtances that were wanting: and Chryſoſtom ſaith, that Luke's deſign was to illuſtrate two things, 1. The Flattery of the Jews to Jeſus. And 2. That Men in diſtreſs do ſometimes uſe one means for their relief, and ſometimes another, the Jews finding the Centurion deſirous to go to Chriſt, hinder him, undertaking to go and ſpeak for him, yet coming, conceal'd his Faith, but urg'd his Merit for his good Deeds, but becauſe Chriſt would not have ſo great a faith concealed, he ſtirr'd him up to ſend more faithful Meſſengers, who fully declared [I am not worthy that thou ſhouldſt come under my Roof, &c.] as Luke writes, yet as Chriſt was coming, he came (in perſon) to meet him and ſpake to him the ſame words himſelf as Matthew writes. Thus the two Evangeliſts are reconciled.
The Fifth Remark is, 'Tis the nature of true Humility in gracious Souls, to have exceeding low thoughts of themſelves, when others have exceeding high thoughts of them: Thus it was here in this humble Centurion. The flattering Jews give an high Character of him to Christ, ſaying [that he was worthy for whom thou ſhalt do this,] for he loved our Nation, and built us a Synagogue, Luke 7.2, 4. yet when he came to Chriſt, he gave a contrary Character of himſelf, ſaying, [Lord I am not worthy that thou ſhouldeſt come under my Roof,] ver. 6. But he ſpeaks not one word of his building the Jews a Synagogue; for, expecting to obtain a ſpecial favour from Chriſt, all his Rhetorick was lowlineſs, knowing that nothing is more prevalent than humility with God.
The Sixth Remark is, As this Centurion was a good firſt-table Man in his humility to God, ſo was he a good ſecond table Man in his fidelity to his Servant. He was not only a good man abſolutely, but alſo a good Maſter relatively; as appeareth both by his going to Chriſt for his ſick Servant N.B. which is a duty incumbent upon all Maſters for theirs) and by his ſaying to him [Lord, my Servant lyeth at home, &c.] Mat. 8.6. He had not thrown his ſick Servant out of his houſe, or caſt him into a by corner to ſink or ſwim for any care his Maſter would take of him, no, nor leſt he him to himſelf to ſeek for his curing by his own care, and at his own charges: but this good Man, and good Maſter made his Servant's ſickneſs as his own by ſympathy, and himſelf undertakes the care and coſt for his Servant's Recovery. Many Parents came to Chriſt for their Children, but this one Maſter only is Recorded (as an Example to all Maſters) that ſought Chriſt and Cure for his Servants good.
The Seventh Remark is, 'tis wonderful condeſcenſion that Chriſt (the Lord of Lords and King of Kings, Rev. 19.16.) ſhould ſtoop ſo low as to vouchſafe a viſit to a poor Servant, and reſtore him to health thereby. There is Dignatio ſtupenda in our Lord's words [I will come and heal him, Mat. 8.7.] If Elizabeth (John Baptiſt's Mother) could ſay [whence is this to me, that the Mother of my Lord ſhould come to me? &c.] Luke 1.43, 44. looking upon this viſit as a marvellous favour; how much more muſt it be looked upon as a more ſtupendous condeſcending in our Lord himſelf (though in the form of a Servant) to come down to this ſick Servant's Pallet? N. B. Note well: O what a mercy it is, that the Lord himſelf ſhould come down from Heaven to be amongſt men on earth, as he did when he came in the fleſh, and doth ſtill come to us in the ſpirit, and cauſing our ſpirits to leap levalto's within us, as the Babe leaped then in his mothers Belly; more like a ſuckling at the Breaſt (as foreign ſignifies, 1 Pet. 2.2.) than an Embryo in the Womb.
The Eighth Remark is, The ſame Soul may be high in Faith, and low in Humility, ſo was this Centurion, ſaying [but ſpeak the Word only, &c.] Math. 8, 8, 9. Tis much that he being no Jew, nor converſant in the Prophet's writings, ſhould be ſo lofty in his believing, as well as ſo lowly in his humblings, through the cloud of his own weakneſs and unworthineſs; his eye of faith eſpyed the worth of Chriſt's Omnipotency, calling him a Captain to command all Diſeaſes, for comming and going, and ſaying, I am a Man and under Authority, yet can do theſe things, how much more thou, that art God, and under no Authority, canſt do any thing? thou art all-ſufficient in thy ſelf to effect what thou wilt. N. B. Note well: The Centurion makes a Compariſon betwixt himſelf and his Saviour, both in reſpect of his Perſon, and of his Power, as of the leſſer with the greater, ſaying (as it were) thus, (1.) As to my Perſon, I am but a Man, a meer Man, but thou art God alſo, very God. (2.) As to my Power, tho' I be ſubject to another, yet have I Souldiers under me at my beck and check, how much more haſt thou (who haſt a Soveragnity over all created Beings) an abſolute power over Sickneſs and Death, and can heal this Palſey or Epilepſy, as ſome ſay, though it be ſudden, hidden, and for the moſt part incurable by men?
The Ninth Remark is. There is a marvellous beauty in Grace, eſpecially in great Grace, as here in great Faith, as well as great Humility: This put Chriſt here to the marvel, Mat. 8.10. as before he had been raviſhed with his Spouſes ſingle eye, and with one ſingle Chain of her Neck, Cant. 4.9. how much more where he beholds a beautiful concatenation of all Goſpel-Graces. Hereat 'tis ſaid Chriſt marvelled; and what can be ſo great a marvel as to hear that he marvelleth? Who was it that wondred at this man's Grace? no other but he that wrought all this Faith and Humility in him. If any other hand had wrought this Grace in this Captain, why ſhould Chriſt, who knew all things ab Aeterno, Joh. 21.17. wonder at it? Chriſt wondreth at his own work in this man, as he had done before in Nathaniel, John 1.47. and at his own love to Mankind, when he calls himſelf wonderful, &c. Iſa. 9.6. He wondereth here, not as it was a ſign of any motion of a troubled mind in him (as it is in us) but as the grand Doctor of the Church, teaching us hereby what we ought to wonder at; Chriſt did not wonder at the Magnificence of the Temple, as his Diſciples did, Mat. 24.1. nor was he at all raviſhed with the glittering glories of the World, with its Beauty and Bravery repreſented (as in a Land-skip) by the Devil before his Eyes, Mat. 4.8, 9.10. as he was with the Spouſes Grace; and at this Centurion's Faith he much marvelled, it being the Work of his own Almighty Power, Eph. 1.19. and this his Power Chriſt never putteth forth, but for mighty purpoſes.
The Tenth Remark is, Chriſt extolleth (as well as admireth) his own Grace in this Gentile-Proſelyte, above all that he found in thoſe that are call'd his own People. The multitude wondred at his powerful Teaching, Luke 4.22. yet are they not praiſed, the Leper believed Chriſt's Power to Cure him, Mat. 8.2. and was therefore healed, but not Praiſed, Martha could ſay, I know, If thou ask my Brothers Life, it ſhall be granted, John 11.22. yet was ſhe rather reproved than praiſed, ver. 39, 40. The ſame may be ſaid of many other Inſtances in the New-Teſtament, [Behold the Lamb of God, &c.] John 1.36, 40. So was Peter by Andrew, ver. 41. and Philip by reading Moſes, &c, v. 45. They all believed, yet not Praiſed, becauſe they were helped; Indeed Nathaniel is praiſed, v. 47. yet believed he not till he ſaw firſt a fi… of Chriſt's Deity, v. 48, 49. but this Centurion is praiſed and preferred above all, not only becauſe he believed without all helps and means to bring him into Faith, but alſo becauſe he made ſuch an high profeſſion of the power of Chriſt's word to heal at diſtance beyond any natural operation. The Ruler of the Synagogue cry'd [come quickly, &c.] Mat. 9.18. but this man believed Chriſt's preſence was not neceſſary, his word tho' abſent was enough, therefore he and Cornelius, Acts 10. be the Sundard bearers of Gentile Proſelytes. Chriſt extolling him not above Patriarchs and Prophets, but above thoſe now to be caſt into Hell as is foretold, Mat 8.11, 12. Laſtly, Faith hath an happy hand for help from Heaven, may have what it will, as having the Key of God's treaſury, Chriſt ſaith to the Woman [be it unto thee even as thou wilt] Mat. 15.28. and to this man [as thou believeſt ſo be it unto thee.] Mat. 8.13. Faith always ſpeeds in one kind or in another; never fails in having its deſire either in Money or in Money-worth, 'tis ſaid of Luther, Iſte vir potuit quod voluit, might have any mercy that he deſired.
The Second Miracle wherewith Chriſt confirm'd his Oracles, was the Raiſing to Life the Dead Son of the Widow at Naim, Luke 7.11, to 17. Wherein are theſe Remarks.
Firſt, As to the Time When. It was the very day after he had healed the Centurion's Servant, v. 11. as Chriſt cured one Sick unto Death, grievouſly tormented with a Palſey or Epilepſey, which is the Falling-Sickneſs, Mat. 8.6. Juſt a dying and falling into a ſtate of Death upon the Day before, ſo now the very next Day, he raiſed this Young-Man who was altogether Dead. To ſhew, that he was (according to the Centurion's Character of him) the Great Centurion both of Sickneſs and of Death, giving them both their Commands and Commiſſions, both of coming to us, and of going from us when this great Captain pleaſeth, &c.
The Second Remark is relating to the place where, it w… done at Naim, a City that lay forty eight Miles North from Jeruſalem, upon the edge of Samaria, in the way as the Galileans paſs'd to Jeruſalem, whither probably Chriſt was now going to the Pentecoſt Feaſt: Naim (Hebrew) ſignifies Beautiful, Fruitful, Fair and Pleaſant, an Emblem of the World, wherein the Children thereof live in all delights, never dreaming of Death till it ſuddenly ſeize upon them, and ſpoil all their Pleaſures, as it did in this Young-Man, yet a Dead-Man in the Flower of his Age, and in the midſt of his youthful Vigour and Vanity: Or Naim (Hebrew) ſignifies the moving of them, for thus the whole City was mightily moved at this mighty Miracle, Luke 7.16.
The Third Remark is, A Young Man may be a Dead-Man. This Widow's Son is call'd a Dead-man, Luke 7.12. and a Young-man, ver. 14. aſſoon goes the Lambsskin to the Market (ſaith the Proverb) as the Old Sheep. Senibus mors in Januis, Adoleſcentibus in inſidiis; Saith B…rnard; Death ſeizeth upon old men, yet lyes lurking (as in an Ambuſhment) for the youngeſt. As the Old muſt dye, ſo the Young may Dye. Our Drecrepit Age both Expects Death and Sollicits it, but Vigorous Youth looks ſtrangely upon that Grim Sergeant ſent of God to Arreſt it ſo ſoon.
The Fourth Remark is, 'Tis no new device or novelty to have burying places without the City, 'tis ſaid here, when Chriſt came to Naim, he meets Men with a Dead Man carried out of the City, ver. 12. for they might not (as holding it unhealthful and unwholeſome to Bury within the Walls) open Graves and Interr Corps in the City. Therefore N. B. Note well. Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City, ſeeing it was ſo here, and the Reſurrection will find them any where.
The Fifth Remark is, 'Tis no untrodden path for an only Son to dye, as well as an only Husband. This good Woman (as the ſequel demonſtrates) loſes firſt her only Husband (therefore is ſhe call'd a Widow) and now, as if the loſs of her Head were not great enough, ſhe muſt loſe her only Son (who might have been to her, what Obed was to Naomai, a reſtorer of her Life, and a houriſher of her Old Age, Ruth. 4.15.) This her only Branch muſt be lopped off from the Tree alſo, then murmur not at ſuch ſtrokes, &c.
The Sixth Remark is, Yet Chriſt's Compaſſion is toward ſuch as are under ſuch ſevere ſtrokes, 'Tis ſaid, v. 13. [When the Lord ſaw her, he had Compaſſion on her, and ſaid, weep not.] All this and more was done upon Chriſt's own accord from his Free-Grace, and Unrequeſted. This Widow did neither beſeech his Bowels to Pity her, nor his Power to Raiſe her Son. Chriſt had (and hath ſtill) a moſt tender Heart, and will pity and provide more for his Praying People than they ask of him.
The Seventh Remark is, As Chriſt touched the Bier, and ſpake to the Dead [Ariſe] whereby the Dead-man was raiſed to Life and Reſtored to his Mother, ver. 14, 15. N. B. Note well, So a word of Chriſt's Mouth, and a touch with his Hand, ſhall ſuffice to revive the Slain Witneſſes, and to reſtore them to the Church their Mother. Oh that God may thus viſit his People, and be Glorified, as ver. 16. However it ſhall be enough at the laſt Day to Raiſe up all the Dead, John 5.29. 1 Theſ. 4.13, &c.
The Eighth Remark is, Sometimes Chriſt commanded ſecreſie in his working Miracles, as Mark 5.43. Luke 8.56. but five Perſons were Witneſſes of Jairus's Daughters being raiſed to life, &c. but this and that of Lazarus was done openly in the ſight of the multitude without charge of Privacy as in Capernaum, where Chriſt had been laughed to ſcorn, and had newly denounced a Curſe againſt that City; but there were no ſuch cauſes here. All is done in open view. Solomon ſaith, Every thing is Beautiful in the right Seaſon. So are all Chriſt's Acts, doing all well, Mark 7.37.