Sermons and Discourses Volume 5, Sermon 1

Sermons and Discourses Volume 5 · Sermon 1

p. 1SERMON I. Proving Jeſus to be the Meſſias.

MATTH. XI.2, 3, 4, 5, 6.

Now when John had heard in Priſon the works of Chriſt, he ſent two of his Diſciples, and ſaid unto him, Art thou he that ſhould come, or do we look for another? Jeſus anſwered and ſaid unto them, Go and ſhew John again thoſe things which ye do hear and ſee: The Blind receive their ſight, and the Lame walk, the Lepers are cleanſed, and the Deaf hear, the Dead are raiſed up, and the Poor have the Goſpel preached unto them. 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: p. 2This the Gentiles had from the Prophecies of the Sybils, Vol. V.which ſpake of a great King that was to appear in the World about that time. So Virgil tells us, that the time of Auguſtus was the utmoſt date of that Prophecy, Ʋltima Cumaei venit jam carminis aetas: And Suetonius tells us, that all over the Eaſtern Countries, there was an ancient and conſtant Tradition, that ſuch a Prince ſhould ſpring out of Judea: And for this Reaſon it is, that our Saviour is call'd by the Prophet, the Expectation of the Nations.

But more eſpecially among the Jews, there was at that time a more lively and particular expectation, grounded upon the Predictions of their Prophets, of a Prince whom they call'd the Meſſias, or the Anointed; and thoſe who were more devout among them, did at that time wait for his appearance; as it is ſaid of Simeon, that he waited for the conſolation of Iſrael. Hence it was, that when John the Baptiſt appeared in the quality of an extraordinary Prophet, they ſent from Jeruſalem to enquire whether he were the Meſſias? John 1.19. The Jews ſent Prieſts and p. 3Levites from Jeruſalem to ask him, Ser. 1.Who art thou? And he confeſſed, and denied not, but confeſſed, I am not the Chriſt. The Sanhedrim, to whom it belonged to judge who were true Prophets, ſent to know whether he was the Meſſias or not? He would not take this honour to himſelf, but told them the Meſſias was juſt at hand; and the next day, when Jeſus came to be baptized of him, he bare record, that he was the Son of God, and that he ſaw the Spirit deſcending, and abiding upon him.

So that it is plain that he knew him, and bare witneſs of him, which makes it the more ſtrange, that here in the Text, he ſhould ſend two of his Diſciples to enquire, whether he were the Meſſias or not? Art thou he that ſhould come, or do we look for another? That is, art thou the Meſſias, or not? for ſo he is call'd in the ancient Prophecies of him, foreign, he that ſhould come, Gen. 49.10. The Scepter ſhall not depart from Judah, till Shiloh come.

For the reſolution of this difficulty, it is very probably ſaid by Interpreters, p. 4and I think there is no Reaſon to doubt of it, that John the Baptiſt did not ſend this Meſſage for his own ſatiſfaction, but to ſatisfy his Diſciples, who were never very willing to acknowledge Jeſus for the Meſſias, becauſe they thought he did ſhadow and cloud their Maſter. From whence we may take notice, how Men's Judgments are apt to be perverted by Faction and Intereſt; and that good Men are too prone to be ſwayed thereby; for ſuch we ſuppoſe the Diſciples of John to have been; they will not believe their own Maſter, when they apprehend him to ſpeak againſt their Intereſt; for they knew that they muſt riſe and fall in their Reputation and Eſteem, as their Maſter did. They believed that their Maſter was a Prophet, and came from God; yet for all that, they could not digeſt his Teſtimony of Chriſt, becauſe that ſet him above their Maſter; which they were ſagacious enough to perceive, that it tended to the diminution and leſſening of themſelves. And that this was the thing which troubled them, appears plainly from the Complaint which they make to their Maſter, John p. 53.26. The Diſciples of John came to him and ſaid, He that was with thee beyond Jordan, to whom thou bareſt witneſs, behold the ſame baptizeth, and all men come to him. This troubled them, to ſee him invade their Maſter's Office, and that he began to have more Followers than John had; he baptizeth, and all men come to him.

This prejudice John had endeavoured to root out of their minds, by telling them, that he had always declared that he was not the Meſſias, v. 28. You your ſelves bear me witneſs, that I ſaid, I am not the Chriſt, but that I am ſent before him. But when he perceived it ſtill to ſtick with them, and that they obſerved all his Actions, and the Miracles that he wrought, as if they had a mind to pick a quarrel with him (for St. Luke, who relates the ſame Story, tells us, that when our Saviour had healed the Centurion's Servant, and raiſed from the dead the Widows Son at Naim, the Diſciples of John ſhewed him all theſe things) I ſay John Baptiſt perceiving that they watched him ſo narrowly, ſent two of his Diſciples to him, that p. 6they might receive full ſatisfaction from him. And St. Luke tells us, that upon their coming to him, he wrought many of his Miracles before them, to convince them that he was the true Meſſias, Luke 7.21, 22. And in that ſame hour he cured many of their infirmities, and plagues, and of evil ſpirits; and to many that were blind he gave ſight; and then ſaid to the Diſciples of John, Go your way, and tell John what things ye have ſeen and heard; how that the blind ſee, and the lame walk, the lepers are cleanſed, the deaf hear, and the dead are raiſed, and to the poor the goſpel is preached; and bleſſed is he that is not offended in me.

So that you ſee that the Reaſon why John Baptiſt ſent to our Saviour to know whether he was the Meſſias, was not to ſatisfy himſelf, for he had no doubt of it; but 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 by ſeeing what he did, and hearing what account he gave of himſelf, they might receive full ſatisfaction concerning him.

p. 7I have been the longer in the clearing of this, that Men upon every appearance of contradiction in the Evangelical Hiſtory, may not be too forward to ſuſpect the truth of it; but may be convinc'd, that if they would but have patience to examine things carefully, they would find that the Story does ſufficiently vindicate it ſelf; and tho' it be pen'd with great ſimplicity, yet there is ſufficient care taken, to free it from being guilty of any contradiction to it ſelf.

The Occaſion of the words being thus cleared, there are in them theſe two things conſiderable.

Firſt, What it was that John the Baptiſt ſent his Diſciples to be ſatisfied about; and that was, whether he was the Meſſias or not? Now when John had heard in Priſon the works of Christ, he ſent two of his Diſciples. The Circumſtance of his being in Priſon, ſeems to be mention'd, to intimate to us the Reaſon why he did not come himſelf along with them; he ſent two of his Diſciples to him, who ſaid unto p. 8him, Art thou he that ſhould come, or do we look for another? And then,

Secondly, The Anſwer which our Saviour returns to this Meſſage; Jeſus anſwered and ſaid unto them, Go and ſhew John again the things which ye do ſee and hear; the blind receive their ſight, the lame walk, the lepers are cleanſed, and the deaf hear, the dead are raiſed up, and the poor have the Goſpel preached unto them; and bleſſed is he, whoſoever ſhall not be offended in me.

So that theſe words contain, Firſt, the Evidence which our Saviour gives of his being the true Meſſias. Secondly, an Intimation that notwithſtanding all this Evidence which he gave of himſelf, yet many would be offended at him, and reject him; bleſſed is he whoſoever is not offended in me.

Firſt, The Evidence which our Saviour gives of his being the true Meſſias: And to prove this, there were but two things neceſſary.

p. 91. To ſhew that he was ſent by God, and had a particular Commiſſion from him.

2. That he was the very Perſon of whom the Prophets foretold that he ſhould be the Meſſias.

The firſt of theſe he proves by the Miracles which he wrought; and the ſecond, by the correſpondency of the things he did, with what was foretold by the Prophets concerning the Meſſias; the Prophecies concerning the Meſſias were accompliſh'd in him.

Firſt, By the Miracles which he wrought; the blind receive their ſight, and the lame walk, the lepers are cleanſed, and the deaf hear, and the dead are raiſed up. Here is a brief enumeration of the ſeveral ſorts of Miracles which our Saviour wrought, and theſe were a teſtimony to him that he came from God, and was ſent and Commiſſioned by him to declare his Will to the World. So he himſelf tells us, John 5.36. I have a greater witneſs p. 10than that of John, for the works which the Father hath given me to finiſh, the ſame works that I do, bear witneſs of me, that the Father hath ſent me. Upon the Evidence of theſe Miracles, Nicodemus, a Ruler among the Jews, was convinced that he was ſent by God, John 3.2. We know that thou art a teacher come from God, for no man can do theſe miracles that thou doſt, except God be with him. Nay his greateſt Enemies were afraid of his Miracles, knowing how proper an argument they are to convince men, John 11.47. when the Chief Prieſts and Phariſees were met together in Council againſt him, they concluded, that if he were permitted to go on and work Miracles, he would draw all men after him. What do we? (ſay they) for this man doth many Miracles; if we let him thus alone, all men will believe on him. This they ſaid, upon occaſion of the great Miracle of raiſing Lazarus from the Dead.

And in Reaſon, Miracles are the higheſt Atteſtation that can be given to the Truth and Divinity of any p. 11Doctrine; and ſuppoſing a Doctrine not to be plainly unworthy of God, and contrary to thoſe natural Notions which Men have of God and Religion, we can have no greater Evidence of the truth of it, than Miracles; they are ſuch an argument, as in its own nature is apt to perſuade and induce belief.

All Truths do not need Miracles; ſome are of eaſy belief, and are ſo clear by their own light, that they need neither Miracle nor Demonſtration to prove them. Such are thoſe ſelf-evident Principles which Mankind do generally agree in; others which are not ſo evident by their own light, we are content to receive upon clear demonſtration of them, or very probable Arguments for them, without a Miracle. And there are ſome Truths, which however they may be ſufficiently obſcure and uncertain to moſt Men, yet are they ſo inconſiderable, and of ſo ſmall conſequence, as not to deſerve the atteſtation of Miracles; ſo that there is no reaſon to expect that God ſhould interpoſe p. 12by a Miracle, to convince Men of them.

Nec Deus interſit, niſi dignus vindice nodus Inciderit.

But for ſuch Truths as are neceſſary to be known by us, but are not ſufficiently evident of themſelves, nor capable of cogent Evidence, eſpecially to prejudiced and intereſted Perſons, God is pleaſed in this Caſe many times to work Miracles for our Conviction; and they are a proper Argument to convince us of a thing that is either in it ſelf obſcure and hard to be believed, or which we are prejudiced againſt, and hardly brought to believe; for they are an Argument à Majori ad Minus, they prove a thing which is obſcure and hard to be believed, by ſomething that is more incredible, which yet they cannot deny, becauſe they ſee it done. Thus our Saviour proves himſelf to be an extraordinary Perſon, by doing ſuch things as never man did; he convinceth them, that they ought to believe what he ſaid, becauſe they ſaw him do thoſe things, which were harder to be p. 13believed (if one had not ſeen them) than what he ſaid.

Miracles are indeed the greateſt external confirmation and evidence that can be given to the truth of any Doctrine, and where they are wrought with all the advantages they are capable of, they are an unqueſtionable demonſtration of the truth of it; and ſuch were our Saviour's Miracles here in the Text, to prove that he was the true Meſſias; here are Miracles of all kinds, the blind receive their ſight, and the lame walk, the lepers are cleanſed, and the deaf hear, and the dead are raiſed up. For the nature of them, they are ſuch as are moſt likely to be Divine, and to come from God, for they were healing and beneficial to Mankind. Our Saviour here inſtanceth in thoſe things which are of greateſt benefit and advantage, and which free Men from the greateſt miſeries and inconveniencies; the reſtoring of ſight to the Blind, and hearing to the Deaf; ſoundneſs and health to the Lame and the Leprous, and life to the Dead. And then for the number of them, they were many; not one p. 14inſtance of a kind, but ſeveral of every kind, and great multitudes of moſt of them; and for the manner of their operation, they were publick, in the ſight and view of great multitudes of People; to free them from all ſuſpicion of fraud and impoſture, they were not wrought privately and in corners, and given out and noiſed abroad, but before all the People, ſo that every one might ſee them, and judge of them; not only among his own Diſciples and Followers, as the Church of Rome pretends to work theirs, but among his Enemies, to convince thoſe that did not believe; and this not done once, and in one place, but at ſeveral times, and in all places where he came, and for a long time, for three years and a half; and after his death, he endowed his Diſciples and Followers with the ſame power, which laſted for ſome Ages. And then for the quality of them, they were Miracles of the greateſt magnitude; thoſe of them, which in themſelves might have been performed by natural means, as healing the Lame, and the Leprous, and the Deaf, he did in a miraculous manner, by a word p. 15or a touch, yea and many times at a great diſtance. But others were not only in the manner of their operation, but in the nature of the thing unqueſtionably miraculous, as giving of ſight to thoſe that had been born blind, and raiſing up the dead to life, as Lazarus, after he had lain in the grave four days; and himſelf afterwards, the third day after he had been buried; which, if there ever was or can be any unqueſtionable Miracles in the World, ought certainly to be reputed ſuch. So that our bleſſed Saviour had all the Atteſtation that Miracles can give, that he came from God. And this is the firſt Evidence of his being the Meſſias.

The Jews acknowledge that the Meſſias, when he comes, ſhall work great Miracles; and their own Talmud confeſſeth, that Jeſus the Son of Joſeph and Mary did work great Miracles; and the Hiſtory of the Goſpel does particularly relate more and greater Miracles wrought by him, than by Moſes and all the Prophets that had been ſince the World began; ſo that we may ſtill put the ſame p. 16queſtion to the Jews, which they did in our Saviour's time to one another; when Chriſt cometh, when the Meſſias whom ye expect comes, will he do more Miracles than theſe which this Man hath done?

But, Secondly, this will yet more clearly appear by the correſpondency of the things here mentioned, with what was foretold by the Prophets concerning the Meſſias.

Not to mention innumerable Circumſtances of his Birth, and Life, and Death, and Reſurrection, and Aſcenſion into Heaven, together with the ſucceſs and prevalency of his Doctrine in the World, all which are punctually foretold by ſome or other of the Prophets: I ſhall confine my ſelf to the particulars here in the Text.

Firſt, It was foretold of the Meſſias, that he ſhould work miraculous Cures. Iſa. 35.4, 5, 6. ſpeaking of the Meſſias, he will come and ſave you; then the eyes of the blind ſhall be opened, and the ears of the deaf ſhall be unſtopp'd; p. 17then ſhall the lame man leap as an Hart, and the tongue of the dumb ſing; this you ſee was fulfilled here in the Text. 'Tis true indeed, the Text mentions another Miracle which is not in the Prophet, that he raiſed the dead; but if God did more than he promiſed and foretold, this is no prejudice to the argument, if all that he foretold was accompliſh'd in him. Beſides, the Jews have a Proverb, that God is not content to perform barely what he promiſeth, but he uſually doth ſomething over and above his promiſe. That the Meſſias ſhould heal the blind, and the deaf, and the lame, Iſaiah Propheſied; and God makes good this Promiſe and Prediction to the full; the Meſſias did not only do theſe, but which is more and greater than any of theſe, he raiſed the dead to life.

Secondly, It was likewiſe foretold of the Meſſias, that he ſhould preach the Goſpel to the poor, Iſa. 61.1. the ſpirit of the Lord God is upon me, becauſe he hath anointed me to preach good tidings unto the meek; foreign, to preach the Goſpel or good tidings to the Poor; ſo the LXX render the p. 18words; and they are the very words uſed by our Saviour here in the Text. 'Tis true indeed, this was no Miracle, but it was the punctual accompliſhment of a Prophecy concerning the Meſſias, and conſequently an evidence that he was the Meſſias. But beſides, it had ſomething in it which was very ſtrange to the Jews, and very different from the way of their Doctors and Teachers: For the Rabbies among the Jews would ſcarce inſtruct any but for great Reward; they would meddle with none but thoſe that were able to requite their pains: The ordinary and poorer ſort of People they had in great contempt, as appears by that ſlighting expreſſion of them, John 7.48, 49. Have any of the Rulers or of the Phariſees believed on him? but this People who knoweth not the Law are curſed. And Grotius upon this Text tells us, that the Jewiſh Maſters had this fooliſh and inſolent Proverb among them, that the Spirit of God doth not reſt but upon a rich man; to which this Prediction concerning the Meſſias was a direct contradiction: The Spirit of the Lord God is upon me, becauſe he hath anointed me to preach p. 19the Goſpel to the Poor. In old time the Prophets were eſpecially ſent to the Kings and Princes of the People: but this great Prophet comes to preach the Goſpel to the Poor. None have ſo little reaſon to be proud as the Sons of Men: but never was any ſo humble as the Son of God, our Saviour's whole Life and Doctrine was a contradiction to the falſe Opinions of the world; they thought the rich and great men of the World the only happy perſons, but he came to preach glad tidings to the Poor, to bring good news to them whom the great Doctors of the Law deſpiſed, and ſet at nought; and therefore to confound their pride and folly, and to confute their falſe Opinions of things, he begins that excellent Sermon of his with this Saying, Bleſſed are the Poor, for theirs is the Kingdom of God.

Thirdly, It was foretold of the Meſſias, that the World ſhould be offended at him, Iſa. 8.14. He ſhall be for a ſtone of ſtumbling, and for a rock of offence to both the houſes of Iſrael. And Iſa. 53.1, 2, 3. Who hath believed our report? and to whom is the arm of the p. 20Lord revealed? he hath no form nor comelineſs, and when we ſee him, there is no beauty that we ſhould deſire him; he is deſpiſed and rejected of men, and we hid as it were our faces from him; he was deſpiſed, and we eſteemed him not; and this likewiſe is intimated in the laſt words of the Text, and bleſſed is he whoſoever ſhall not be offended in me. Intimating, that notwithſtanding the great works that he did among them, which teſtified of him that he came from God, notwithſtanding the Predictions of their Prophets concerning the Meſſias, were ſo clearly and punctually accompliſh'd in him; yet notwithſtanding all this, they would take offence at him upon one account or other, and reject him and his Doctrine; but even this, that they rejected him, and would not own him for their Meſſias, was another Sign and Evidence that he was the true Meſſias foretold by the Prophets; for among other things this was expreſly Predicted concerning him, that he ſhould be deſpiſed and rejected of men.

p. 21And thus I have done with the Firſt thing I propounded to ſpeak to; namely, the Evidence which our Saviour here gives of his being the true Meſſias.

Firſt, The many and great Miracles which he wrought, prove that he came from God. And,

Secondly, The correſpondence of the things he did, with what was foretold by the Prophets concerning the Meſſias, declare him to be the true Meſſias.

I now proceed to the next thing I propounded to ſpeak to, namely,

Secondly, An Intimation in the Text, that notwithſtanding all the Evidence Chriſt gave of himſelf, yet many would be offended at him, and reject him and his Doctrine. In ſpeaking to which, it will be very proper to conſider,

Firſt, How the Poor came to be p. 22more diſpoſed to receive the Goſpel, than others.

Secondly, What thoſe Prejudices are which the World had againſt our Saviour and his Religion at its firſt appearance, as alſo thoſe which men have at this day againſt the Chriſtian Religion, and to endeavour to ſhew the unreaſonableneſs of them.

Thirdly, How happy a thing it is to eſcape and overcome the common Prejudices which Men have againſt Religion.

Firſt, How the Poor came to be more diſpoſed to receive the Goſpel, than others; the Poor have the Goſpel preached unto them. Which does not only ſignify that our Saviour did more eſpecially apply himſelf to them, but likewiſe that they were in a nearer diſpoſition to receive it, and did of all others give the moſt ready entertainment to his Doctrine: And this our Saviour declares to us in the beginning of his Sermon upon the Mount, when he pronounceth the Poor bleſſed upon this account, becauſe they were p. 23nearer to the Kingdom of God than others; Bleſſed are the Poor, for theirs is the Kingdom of God. So likewiſe St. James, Chap. 2. v. 5. Hath not God choſen the poor of this world rich in faith, and heirs of the Kingdom, which he hath promiſed to them that love him? So that it ſeems the Poor were upon ſome account or other in a nearer diſpoſition to receive the Goſpel, than the Great and Rich Men of this World. And of this there are three Accounts to be given.

Firſt, The Poor had no Earthly intereſt to engage them to reject our Saviour and his Doctrine. The High-Prieſts, and Scribes, and Phariſees among the Jews, they had a plain worldly Intereſt which did engage them to oppoſe our Saviour and his Doctrine; for if he were received for the Meſſias, and his Doctrine embraced, they muſt of neceſſity loſe their Sway and Authority among the People; and all that which rendred them ſo conſiderable, their pretended skill in the Law, and in the Traditions and Obſervances of their Fathers, together with their external ſhews of Piety and p. 24Devotion, would ſignify nothing, if our Saviour and his Doctrine ſhould take place. And there are very few ſo honeſt and ſincere, as to be content for truth's ſake, to part with their Reputation and Authority, and to become leſs in the eſteem of men than they were before. Few are ſo impartial as to quit thoſe things which they have once laid great weight upon, and kept a great ſtir about, becauſe this is to acknowledge that they were in an Error, and miſtaken in their Zeal; which few have the ingenuity to own, tho' it be never ſo plain to others; and therefore it is no wonder that our Saviour's Doctrine met with ſo much reſiſtance from thoſe, who were ſo much concern'd in point of Honour and Reputation, to make head againſt it. And this account our Saviour himſelf gives us of their Infidelity, John 5.44. How can ye believe, which receive honour one of another, and ſeek not the honour which cometh of God only? And Chap. 12.43. For they loved the praiſe of Men more than the praiſe of God.

And beſides the point of Reputation, thoſe that were Rich, were concerned p. 25in point of Intereſt, to oppoſe our Saviour and his Doctrine; becauſe he call'd upon Men to deny themſelves, and to part with Houſes and Lands, yea and life it ſelf, for his ſake, and for the Goſpel's, which muſt needs be a very hard and unpleaſant Doctrine to Rich Men, who had great Eſtates, and had ſet their Hearts upon them. Upon this Account it is that our Saviour pronounceth it ſo hard for a Rich Man to enter into the Kingdom of God; and compares it with thoſe Things that are moſt difficult, and Humanly impoſſible; I ſay unto you, it is eaſier for a Camel to go through the eye of a Needle, than for a Rich Man to enter into the Kingdom of God.

But now the Poor were free from theſe Incumbrances and Temptations; they had nothing to loſe, and therefore our Saviour's Doctrine went down more eaſily with them; becauſe it did not contradict their Intereſt, as it did the Intereſt of thoſe who had great Eſtates and Poſſeſſions.

p. 26Secondly, Another Reaſon of this is, that thoſe that are Poor, and enjoy little of the good things of this Life, are willing to entertain good News of Happineſs in another. Thoſe who are in a ſtate of preſent Miſery and Suffering, are glad to hear that it ſhall be well with them hereafter, and are willing to liſten to the good News of a future Happineſs; and therefore our Saviour, when he had pronounced the Poor, Bleſſed, Luke 6.20. He adds by way of Oppoſition, v. 24. But wo unto you that are rich; for ye have received your Conſolation. They were in ſo comfortable a Condition at preſent, that they were not much concerned what ſhould become of them hereafter; whereas all the Comfort that Poor Men have, is the hopes of a better Condition, non ſi male nunc, & olim ſic erit, that if it be bad now, it will not be ſo always, and therefore no wonder if the Promiſes and Aſſurance of a future Happineſs be very welcome to them.

Thirdly, If by the Poor we do not only underſtand thoſe who were p. 27in a low and mean Condition as to the Things of this World, but ſuch likewiſe as had a Temper, and Diſpoſition of Mind ſuitable to the Poverty of their outward Condition, which our Saviour calls Poverty of Spirit, by which he means Meekneſs and Humility, there is no doubt but that ſuch a Frame and Temper of Spirit is a great Diſpoſition to the receiving of Truth. And that this is included in the Notion of Poverty, is very plain, both from the Words of the Prophecy I cited before, Iſa. 61.1. The Spirit of the Lord is upon me, becauſe the Lord hath anointed me to preach good Tidings to the meek, and to bind up the broken-hearted; and likewiſe from our Saviour's Deſcription of theſe Perſons, in one of the Evangeliſts, Matth. 5.3. Bleſſed are the Poor in Spirit, for theirs is the Kingdom of God. So that by the Poor, who are ſo nearly diſpoſed to receive the Goſpel, our Saviour intended thoſe, who, being in a poor and low Condition in Reſpect of outward Things, were likewiſe meek and humble in their Spirits. Now Meekneſs and Humility are great Diſpoſitions p. 28to the entertaining of Truth. Theſe Graces and Virtues do prepare the Minds of Men for Learning and Inſtruction; Meekneſs, and Modeſty, and Humility, are the proper Diſpoſitions of a Scholar. He that hath a mean Opinion of himſelf is ready to learn of others; he who is not blinded by Pride or Paſſion, is more apt to conſider things impartially, and to paſs a truer Judgment upon them, than the Proud and the Paſſionate. Paſſion and Pride are great Obſtacles to the receiving of Truth, and to our Improvement in Knowledge. Paſſion does not only darken the Minds of Men, but puts a falſe Biaſs upon our Judgments, which draws them off many times from Truth, and ſways them that way which our Paſſion inclines them. A Man of a calm and meek Temper, ſtands always indifferent for the receiving of Truth, and holds the Ballance of his Judgment even; but Paſſion ſways and inclines it one way, and that commonly againſt Truth and Reaſon. So likewiſe Pride is a great Impediment to Knowledge, and the very worſt Quality that a p. 29Learner can have; it obſtructs all the Paſſages whereby Knowledge ſhould enter into us, it makes Men refuſe Inſtruction, out of a Conceit they need it not. Many Men might have known more, had it not been for the vain Opinion which they have entertained of the ſufficiency of their Knowledge. This is true in all kinds of Learning, but more eſpecially as to the Knowledge of Divine things. For God loves to communicate himſelf, and beſtow his Grace and Wiſdom upon meek and humble Minds. So the Scripture tells us, Pſal. 25.9. The Meek will be guide in Judgment, and the Meek will he teach his Ways. And 1 Pet. 5.5. Be clothed with Humility; for God reſiſteth the proud, and giveth Grace to the humble.

And thus I have ſhewn in what Reſpects the Poor were more diſpoſed for the receiving the Goſpel, than others. I proceed now to the

Second Thing, namely, What thoſe Prejudices and Objections are, which the World had againſt our Saviour p. 30and his Religion at their firſt Appearance; as alſo to enquire into thoſe which Men have at this Day againſt the Chriſtian Religion, and to ſhew the Weakneſs and Unreaſonableneſs of them. I begin,

Firſt, With thoſe Prejudices which the World had againſt our Saviour and his Religion at their firſt Appearance.

Both Jews and Gentiles were offended at him and his Doctrine; but not both upon the ſame account. They both took Exceptions at him, eſpecially at his low and ſuffering Condition; but not both upon the ſame Reaſon. I ſhall begin with the Exceptions which the Jews took againſt our bleſſed Saviour and his Religion; and I ſhall reduce them all, or at leaſt the moſt conſiderable of them (as I find them diſperſed in the Hiſtory of the Goſpel, and in the Acts of the Apoſtles) to theſe Six Heads.

Firſt, The Exceptions which they took againſt him upon account of his Extraction and Original.

p. 31Secondly, At the Meanneſs of his Condition, contrary to their Univerſal Expectation.

Thirdly, As to his Miracles.

Fourthly, His Converſation.

Fifthly, The Prejudice that lay againſt him from the Oppoſition that was made by Perſons of greateſt Knowledge and Authority among them. And,

Laſtly, That the Religion which he endeavour'd to introduce, did aboliſh and ſuperſede their ancient Religion, as of no longer Uſe and Continuance, though it was plain it was at firſt inſtituted by God.

Firſt, The Exceptions which they took at his Extraction and Original. In relation to this they were offended at three Things.

1. That his Original was known among them. This you find urged againſt him, John 7.27. We know this Man whence he is, but when the p. 32Meſſias comes, no Man knows whence he is.

This to be ſure was no juſt Exception in reaſon againſt him. For what if his Extraction were known, might he not be from God for all that? They owned Moſes for the greateſt Prophet that ever was, and yet it was very well known from whence he was.

But they ſeem to refer to ſome Prophecy of the Old Teſtament, which did ſeem to aſſert ſo much. If they meant that his Extraction ſhould be altogether unknown; they knew very well, and believed the contrary, that he was to be of the Line of David, and to come out of Bethlehem. If they referr'd to that Prophecy, that a Virgin ſhould conceive and bear a Son, and ſo underſtood that he ſhould be without Father; this was really true, tho' they thought that he was the Son of Joſeph. And if he affirmed that he had no Father, he did ſufficiently juſtify it by his Miracles; that being as eaſy to be believed poſſible by a Divine Power, p. 33as the Miracles which he wrought; which yet they could not deny, becauſe they ſaw them.

2. Another Prejudice againſt his Extraction, was the Meanneſs of his Parents and Breeding. This you find mentioned, Matth. 13.54, 55. Whence hath this Man this Wiſdom and theſe mighty Works? Is not this the Carpenter's Son, is not his Mother called Mary; and his Brethren James and J…ſes, and Simon and Judas? And his Siſters, are they not all with us? Whence then hath this Man theſe things? And they were offended in him. And ſo likewiſe, John 7.15. How knoweth this Man Letters, having never learned?

A ſtrange Prejudice and moſt unreaſonable. They could not believe him to be an extraordinary Perſon, becauſe his Parents and Relations, his Birth and Breeding were ſo mean. He had been brought up to a Trade, and not brought up to Learning; whereas in Reaſon, this ought to have been an Argument juſt the other way; that he was an extraordinary Perſon, and divinely aſſiſted, who p. 34all on the ſudden, without the help and aſſiſtance of Education, gave ſuch Evidence of his great Wiſdom and Knowledge, and did ſuch mighty Works. This could not be imputed to his Breeding, for that was mean; therefore there muſt be ſomething Extraordinary and Divine in it. Thus another Man, who had been free from Prejudice, would have reaſoned.

3. The moſt unreaſonable Prejudice of all, in reſpect of his Extraction, was grounded upon a ſpiteful and malicious Proverb, concerning the Country where our Saviour was brought up, and they ſuppoſed him to be born; and that was Galilee. John 1.46. Can any good thing come out of Nazareth? And John 7.41. Shall the Meſſias come out of Galilee? And v. 52. Search and look, for out of Galilee ariſeth no Prophet.

But it ſeems Nathanael, who was a good Man, was eaſily taken off from this common Prejudice, when Philip ſaid to him, come and ſee. He bids him come and ſee the Works p. 35he did, and then refers it to him, whether he would believe his own Eyes, or an old Proverb. However, it ſeems the Jews laid great weight upon it, as if this alone were enough to confute all his Miracles, and after they had ſhot this Bolt at him, the Buſineſs were concluded clearly againſt him. But prudent and conſiderate Men do not uſe to give much Credit to ill-natur'd Proverbs; the good or bad Characters which are given of Countreys are not underſtood to be univerſally true, and without Exception. There is no place but hath brought forth ſome brave Spirits, and excellent Perſons; whatever the general Temper and Diſpoſition of the Inhabitants may be. Among the Grecians, the Beotians were eſteemed a dull People, even to a Proverb; and yet Pindar, one of their chief Poets, was one of them. The Scythians were a barbarous Nation, and one would have thought no good could have come from thence; and yet that Country yielded Anacharſis an eminent Philoſopher. The Idumeans were Aliens, and Strangers to the Covenant; and p. 36yet Job, one of the beſt Men that ever was, came from thence. God can raiſe up eminent Perſons from any place; Abraham from Ʋr of the Chaldees, and an Idolatrous People. Nay as our Saviour tells us, he can out of Stones raiſe up Children unto Abraham. The wiſe God, in the Government of the World, does not tie himſelf to our fooliſh Proverbs. It is not neceſſary to make a Man a Prophet, that he ſhould be bred in a good Air. If God ſends a Man, it matters not from what Place he comes.

Secondly, Another Head of Exception againſt our Saviour, was the meanneſs of his outward Condition, ſo contrary to the Univerſal Expectation of the Jews. The Jews, from the Tradition of their Fathers, to which they (as the Church of Rome does at this Day,) paid a greater Reverence, than to the written word of God, were poſſeſt with a ſtrong Perſwaſion, that the Meſſias, whom they expected, was to be a great Prince and Conqueror, and to ſubdue all Nations to them; ſo that nothing could be a greater defeat to their Expectations, than the mean and p. 37low Condition, in which our Saviour appeared; ſo that upon this Account they were almoſt univerſally offended at him.

But this Prejudice was very unreaſonable. For neither did their Prophets foretel any ſuch thing, as the Temporal Greatneſs of the Meſſias: But on the contrary moſt expreſly, that he ſhould be deſpiſed and rejected of Men, that he ſhould be a Man of Sorrows and Sufferings, and at laſt be put to death; which was directly contrary to what they expected from their ill-grounded Tradition.

Thirdly, Againſt his Miracles they made theſe two Exceptions.

1. That he wrought them by Magical Skill, and by the Power of the Devil.

Which was ſo exorbitantly unreaſonable and malicious, that our Saviour pronounceth it to be an unpardonable Sin, and for Anſwer to it, appeals to every Man's Reaſon, whether it was likely that the Devil ſhould conſpire againſt himſelf, and aſſiſt any Man to overthrow his own Kingdom? For it was plain, our Saviour's Doctrine p. 38was directly contrary to the Devil's Deſign; and therefore to aſſiſt him to work Miracles for the Confirmation of it, muſt have been apparently againſt his own Intereſt, and to the Ruin of his own Kingdom.

2. They pretended that though he did many great Works, yet he gave them no Sign from Heaven. Matt. 16.1. it is ſaid, They deſired him to ſhew them a Sign from Heaven. It ſeems they expected that God ſhould give ſome immediate Teſtimony to him from Heaven; as he did to Elias, when Fire came down from Heaven, and conſumed his Enemies; And particularly they expected, that when he was upon the Croſs, if he were the true Meſſias, he ſhould have come down and ſaved himſelf: And becauſe he did not anſwer their Expectation in this, they concluded him an Impoſtor.

Now what could be more unreaſonable? when he had wrought ſo many other, and great Miracles, perverſly to inſiſt upon ſome particular p. 39kind of Miracle which they fancied? As if God were bound to gratifie the Curioſity of Men; and as if our Saviour were not as much declared to be the Son of God, by riſing again from the Dead, as if he had come down from the Croſs.

Fourthly, As to his Converſation, they had theſe three Exceptions.

1. That he uſed no ſeverity in his Habit or Diet, took too much Freedom, as they thought; came Eating and Drinking, that is, he freely uſed the Creatures of God, for the end for which they were given, with Temperance and Thankſgiving; and did not lay thoſe rigorous Reſtraints upon himſelf in theſe matters, which many, that were eſteemed the moſt Religious among them, uſed to do.

But he plainly ſhews them, that this Exception was meerly out of their Prejudice againſt him. For if he had come in the way of Auſterity, they would have rejected him as well. They were reſolved to find Fault with him, whatever he did. p. 40Matth. 11.16. Whereunto ſhall I liken this Generation? John the Baptiſt came neither eating nor drinking, and they ſay He hath a Devil. He lived in a more auſtere and melancholly way, he came in the way of Righteouſneſs, uſed great Strictneſs and Severity in his Habit and Diet, and this they took Exception at. Our Saviour was of a quite contrary Temper, and that did not pleaſe them neither. The Son of Man came eating and drinking, and they ſay, behold, a Wine-bibber, and a Glutton. So that let our Saviour have done what he would, he could not have carried himſelf ſo, as to have eſcaped the Cenſures of Men, ſo peeviſhly and perverſly diſpoſed.

2. That he kept Company with Publicans and Sinners.

To which Exception nothing can be more reaſonable than our Saviour's own Anſwer; that he was ſent to be a Phyſician to the World, to call Sinners to Repentance; and therefore they had no Reaſon to be angry, or think it ſtrange, if he converſed with his Patients among whom his proper Imployment lay.

p. 413. They objected to him Prophaneneſs in breaking the Sabbath, and that ſurely was plain, that he could not be of God, if he kept not the Sabbath-day. The Truth was, he had healed one on the Sabbath-day.

To this our Saviour gives a moſt reaſonable and ſatisfactory Anſwer, that ſurely it was lawful to do good on the Sabbath-day; that that was but a Poſitive Inſtitution, but works of Mercy are Natural and Moral Duties; and God himſelf had declared, that he would have even his own Inſtitutions to give way to thoſe greater Duties, that are of natural and eternal Obligation. I will have Mercy and not Sacrifice. And then from the End of the Sabbath; The Sabbath was made for the Reſt and Refreſhment of Man; and therefore could not be preſumed to be intended to his Prejudice. The Sabbath was made for Man: and not Man for the Sabbath.

Fifthly, Another great Prejudice againſt him, was, that Perſons of the p. 42greateſt Knowledge and Authority among them, did not embrace his Doctrine. John 7.48. Have any of the Rulers or Phariſees believed on him? So that here was the infallible Rule and Authority of their Church againſt him.

There is no doubt, but the Example and Authority of our Guides ought to ſway very much with us, and over-rule us in doubtful Caſes: but not againſt plain and convincing Evidence; there we ought to follow, and obey God rather than Men. There is ſometimes a viſible and palpable Corruption in thoſe who are to lead us; they may have an Intereſt to oppoſe the Truth: And thus it was with the Phariſees and Rulers at that Time: and ſo it hath been among Chriſtians in the great Degeneracy of the Roman Church. The Chriſtian Religion was never more endangered, nor never more corrupted, than by thoſe who have been in greateſt Authority in that Church, who ought to have underſtood Relegion beſt, and have been the principal Support of it. Men may err: p. 43but God cannot. So that when God ſends a Prophet, or by his Word does plainly declare his Will to us, Human Example and Authority ceaſeth, and is of no force.

The laſt Prejudice I ſhall mention, which the Jews had againſt our Saviour and his Doctrine, was, that it did aboliſh and ſupercede their Religion, as of no longer Uſe and Continuance; though it was plain it was inſtituted by God.

This had been a very ſpecious Pretence indeed, had not this been part of their Religion, and had not their own Prophets foretold, that the Meſſias ſhould come and perfect what was wanting and defective in their Inſtitution. It was expreſly ſaid in their Law, That God would raiſe unto them another Prophet, like to Moſes, and that they ſhould hear him, when he came. So that in truth it was the Accompliſhment of all thoſe Revelations which were made to the Jews, and did not reprove the Jewiſh Religion, as falſe; but as imperfect: And did not contradict and overthrow; p. 44but perfect and fulfil the Law and the Prophets.

And thus I have gone over the chief Exceptions and Offences which the Jews took at our Saviour and his Doctrine; and I hope ſufficiently ſhown the Unreaſonableneſs of them. I have not now time to proceed to what remains: But by what hath been ſaid, you may eaſily ſee, upon what ſlight and unreaſonable Grounds Men may be prejudiced againſt the beſt Perſon and Things, and yet be very confident all the while that they are in the Right. For ſo no doubt many of the Jews, who oppoſed our Saviour and his Doctrine, thought themſelves to be. Therefore it concerns us to put on Meekneſs, and Humility, and Modeſty, that we may able to judge impartially of things, and our Minds may be preſerved free and indifferent to receive the Truths of God, when they are offer'd to us: Otherwiſe Self-Conceit and Paſſion will ſo blind our Minds, and biaſs our Judgments, that we ſhall be unable to diſcern, and unwilling to entertain the plain, p. 45eſt and moſt evident Truths. We ſee here by the ſad Example of the Jews, that by giving way to Paſſion, and cheriſhing Pride and Self-Conceit, Men may be ſo deeply prejudiced againſt the Truth, as to reſiſt the cleareſt Light, and reject even Salvation it ſelf, when it is offer'd to them. So that it is not in vain, that the Scripture ſaith, let every Man be ſwift to hear, and ſlow to Wrath; for the Wrath of Man worketh not the righteouſneſs of God; and exhorts us ſo earneſtly, to receive with Meekneſs the Word of God, which is able to ſave our Souls.