3y /
LIBEAEY
Theological Seminary,
PRINCETON, N. J. j
BS 2555 .Q3 1830 v. 3 Bible. . The Gospels
SELECT CHRISTIAN AUTHORS,
WITH
INTRODUCTORY ESSAYS.
N°- 57.
Vol. III.
THE
GOSPELS;
WITH
MORAL REFLECTIONS
ON EACH VERSE.
BY
PASQUIER QUESNEL.
WITH
AN INTRODUCTORY ESSAY,
BY THE
REV. DANIEL WILSON, A. M.
VICAR OF ISLINGTON.
IN THREE VOLUMES. VOL. III.
GLASGOW:
PRINTED FOR WILLIAM COLLINS;
OLIVER & BOYD, WM. WHYTE & CO. AND WM. OLEPHANT, EDINBURGH;
\V\ F. WAKEMAN, AND WM. CURRY, JUN. & CO. DUBLIN ;
WHITTAKER, TREACHER, & ARNOT ; HAMILTON, ADAMS, & CO.
SIMPKIN & MARSHALL; BALDWIN & CRADOCK ;
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MDCCCXXX.
Printed by W. Collins Sc Co. Glasgow.
PBIHCE THEOLOGICAL
THE
GOSPEL OF JESUS CHRIST,
ACCORDING TO
ST. LUKE.
CHAPTER XVIII.
Sect. I. — The Parable of the importunate Widow and unjust Judge. The Elect heard.
" 1. And he spake a parable unto them to this end, that men ought always to pray, and not to faint ;"
Prayer is a duty properly belonging to such as are poor and needy ; and sighing is the portion of the miserable. They must be continual in this life, be- cause we are continually oppressed with wants and miseries. The tempter is never weary in assaulting us ; let us never grow weary in resisting him with the arms of prayer. To pray always, and to speak but little, is one of the paradoxes of the gospel : this duty requires little of the tongue, much of the heart. A man may be justly said always to pray, when he has God always present to his mind, and always de- sires him ; whether he do it standing or kneeling, in rest or labour, in grief or joy.
6 ST. LUKE.
" 2. Saving, There was in a city a judge, which feared not God, neither regarded man:"
If perseverance in prayer triumph over the most obstinate wickedness of an unjust judge, can we have the least apprehension that our prayers will not pre- vail with God, who is goodness itself? He must needs be very desirous to grant, who so readily in- spires men with the confidence to ask. No hard- heartedness whatever is more inflexible than that of an unjust judge; and yet a poor widow overcomes it by her perseverance. What then must necessarily be the success, when the Spirit of God prays to him in his saints ?
" 3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adver- sary."
The portion of Christian widows consists in afflic- tion and the cross, in constancy and perseverance in prayer. It is from such a widow that we must learn to pray well, because she is an emblem of the church, and of every soul which has no hope but in God. A widow who is desolate and oppressed, without rela- tions, friends, substance, and support; what other re- fuge can she have but humble prayer, assiduous sup- plication, and importunate perseverance? Such is my soul in thy sight, O my God ! and even more desolate, since it has not even the power to pray unto thee, unless thou vouchsafest to bestow it on me as a gift and an alms.
'* 4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me."
CHAPTER XVIII. 7
How many actions, which appear good, have neither the love of God, nor that of our neighbour, but only self-love, for their motive and principle ! What other reward can we expect for such, except that which is due to self-love? God, by his infinite love and wisdom, makes these actions subservient to his designs concerning his elect, and to the comfort and consolation of the oppressed. Whenever he pleases, he causes justice to be done by the most un- just judges, whose heart is in his hand, as well as that of the most upright. It is in him, therefore, that we must put our trust and confidence, but without neglect- ing human means. But we are apt too frequently to ascribe all the glory of the success to these means, and to forget Him who alone made them useful and effectual.
" 6. And the Lord said, Hear what the unjust judge saith."
We may, after the example of our Lord, make a good use even of the worst examples. Every thing serves to display the justice and goodness of God, by way either of conformity or opposition, either as lines which form the resemblance thereof, or as shadows which heighten the lustre and liveliness of the col- ours. Faith has the art of changing poison into a safe remedy, and the most venomous herbs into whole- some food.
" 7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them ?"
To sigh and pray is the portion of the elect in this life. God hears them sooner or later, in one man- ner or another; either delivering them at present, or
8 ST. LUKE.
making their afflictions and oppressions instrumental to the good of the church, and to the increase of their glory and happiness in the world to come. Those who have no notion of any other happiness or misery hut in this life, have likewise no notion of any deliverance but the present; but those who count them as nothing, triumph, by the power of hope, over the very triumphs of the wicked. To pray as one of the elect, it is necessary, 1. That our prayer be like a cry, by its strength, fervency, and elevation towards God. 2. That it be persevering and continual. — Neither the night, nor sleep, interrupts the prayer of the elect, because their heart watches by the dispo- sitions in which sleep seizes them; and because even their body, whilst under it, still preserves mortifica- tion and humility, which speak to God in silence, and are always heard.
" 8. I tell you that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth ?"
The delusion under which the rich, and those who place their happiness in this world lie, consists in this, That they reckon upon a long life, and do not consider that even the longest is but a shadow which passes away. A double error this, from which faith secures the elect, by convincing them, on the word of Christ, that not only life, but even all ages put to- gether, are but a short time. All manner of good accompanies a lively faith ; when this is wanting, every thing else is so. Vouchsafe, Lord, to give me such a faith as thou wouldst find in me at thy coming ; and grant that it may be in me the source of a true confidence and a persevering prayer.
CHAPTER XVIII. 9
Sect. II. — The Parable of the Pharisee and the Publican. Christian childhood.
" 9. % And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others :"
There are two infallible marks by which the true devotion may be discerned from the false. The first is, when a man relies only upon the mercy of God and the grace of Christ, being fully persuaded, that, without this grace, he has in himself nothing but an inclination to evil, and an utter inability to do good. The second is, when he concerns himself wholly about his own sins and miseries ; and when the more he beholds in others, the more he fears in himself. We never despise others, but when we do not know ourselves. Nothing is more contrary to humility, and by consequence to true piety, than despising our neighbour.
" 10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican."
To judge of these two men by their profession, who would not have chose to have the heart of the Pharisee, rather than that of the publican ? But God judges quite otherwise in this case. Let us learn not to judge of others at all, since in order to judge well it is necessary to know the heart. A man may be corrupted in a holy state or profession ; he may be sanctified in one which is very common and ordinary. It is the heart, and not the habit, which renders us the servants of God.
" 11. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other
A3
10 ST. LUKE.
men are, extortioners, unjust, adulterers, or even as this publican."
This prayer, so full of ostentation, pride, pre- sumption, and vain confidence in his own merits, is very agreeable to the character of a Pharisee. Let us take great care that we have not the spirit and heart of such a person, either in whole or in part. In prayer, nothing is better than thanksgiving, pro- vided it be very humble and Christian, and not to boast of the advantages we possess, but to pay homage for them to him from whom we have received them. He who knows that piety does not consist only in abstaining from gross sins, and performing the ex- ternal part of some virtues, never thanks God for what he has received, without humbling himself for his pride, which may corrupt the divine gifts in him, and trembling with fear lest he have nothing but the shadow and outward appearance of virtue. When a man compares himself with such as are notoriously wicked, he may think himself a saint : but he will always find himself criminal, when he compares him- self with the saints.
" 12. I fast twice in the week, I give tithes of all that I possess."
Exemption from gross faults, and the external per- formance of good works, are a source of pride and complacency in those who have not laid a foundation of humility. Bodily mortification and liberality in alms are apt to puff men up, and do sometimes cause more hurt and prejudice to a soul, than it would re- ceive either from luxury or avarice. A fault which truly humbles, is more useful and profitable than a virtue which puffs up with pride; because a false
CHAPTER XVIII. 1 1
virtue is a veil which hides our vices from us. It is a very miserable condition in which we are here be- low, where we have as much to do to secure ourselves from the sight which the devil gives us of our own goodness, as from the evil which he earnestly endea- vours to put into our hearts.
" 13. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."
My God, how different are the motions of grace from those of corrupt nature ! Grace changes the sinner's pride into a salutary confusion, inspires him with a holy indignation against himself, and inclines him to make a sincere confession of his sins, and to offer up humble, fervent, and continual prayer. That which a true penitent thinks himself to be in the sight of God, the same he is willing to appear in the sight of men, namely, the last of all. He is tho- roughly sensible how much sin has degraded him ; and he lays claim to nothing but a right to perform penance, and to humble himself. He approaches God by standing afar off, out of respect and reve- rence; he attracts his eyes, by not presuming to lift up so much as his own unto heaven; by not sparing himself, he, in some measure, deserves that God should spare him ; and by acknowledging his own misery, he obtains mercy.
"14. I tell you, This man went down to his house justified rather than the other : for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."
Pride destroys all good works in the sight of God:
12 ST. LUKE.
humility covers all manner of sins, and is to a sinner instead of all virtues. The proud prayer of a pre- tender to righteousness is so far from blotting out sin, that it is itself turned into sin. Humiliation is the way to glory, because it is the mark of a sincere conversion : pride is the distinguishing character of an impenitent heart. Lord, form in me such a heart as thou wilt crown ; give me that humility which thou wilt exalt !
" 15. % And they brought unto him also infants, that he would touch them : but when his disciples saw it, they rebuked them."
It is not sufficient, to pray either with the impor- tunity and perseverance of a poor widow who sues for justice, or with the humility and dejection of the publican ; we must do it likewise with the simplicity, and often with the silence, of an infant. A man must not pretend to play the orator in his addresses to God — He is not to be persuaded by human ar- guments, or to be gained by eloquence. Nothing is more persuasive with him than a plain and simple faith, nothing more eloquent than an humble silence. The imperfection of charity and knowledge in this present life, exposes the humble and the little ones to suffer frequent repulses even from good men ; but they have nothing of this nature to fear when they present themselves before God, who rejects none but those who are great in their own eyes.
" 16. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not : for of such is the kingdom of God."
The perseverance of the prayer of the righteous is victorious over temptation ; the humility of the
CHAPTER XVIII. 13
prayer of penitents obtains mercy ; but the simplicity of the saints renders them worthy of a kind of fami- liarity with God, to have a particular and intimate union with him, to be capable of being always in his presence, to be his favourites, and to enter even at present, as it were, into the possession of his king- dom. The prayer of the just, and that of the peni- tent, are for all those who are in this life : but the most sublime prayer, the prayer of intimate union, familiarity, and contemplation, is only for those among the saints whom God particularly calls thereto. To be ambitious of exalting ourselves to this honour, is not the property of children, who suffer themselves to be led and carried thereto; but it is the property of presumptuous persons, who are full of their own strength and merit. How desirable are simplicity, innocence, and humility of heart, since they obtain so free an access to Jesus Christ, and give a right to the kingdom of heaven !
" 17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. "
It is necessary, beyond expression, to bring along with us the simplicity and docility of a child, when we set ourselves to read or meditate upon the truths of the gospel, which is the treasure of Christian prayer. It is properly and principally in this duty of prayer that God offers his kingdom to us, by causing us therein to see the laws of it, and by dis- covering to us the paths of salvation, and the ways of perfection. The proud, the great, and the wits of the age, generally reject this kingdom, whilst children receive it : because, wherever either reason
14 ST. LUKE.
or the love of earthly things prevails, men are not in a disposition to receive the kingdom of God, which is the kingdom of faith, and contains only such good things as are invisible.
Sect. III. — The rich Man follows not Christ. The Danger of Riches.
" 18. f And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?"
The thoughts of eternal life are very rare in a young man of quality. Happy is he to whom God vouchsafes to give them ! Men ought, after the example of this person, to be fully persuaded that they cannot be saved without doing something; that the first step is, to get themselves instructed in the way to heaven ; and that, in order to this, they must seek after an understanding master and a virtuous guide. Few give themselves the trouble to take these necessary steps, because there are very few who think seriously how they may be saved. If faith be necessary even to a poor man's believing another life, how much more is it so to a great and rich per- son, who has nothing which gives him any distaste towards this, and who wants nothing which can con- tribute to the gratification of his senses !
" 19. And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God."
It is not sufficient to have a guide to show us the way; we must likewise have strength to walk there- in, and none but God can give it us. This whole strength consists in the goodness of the heart ; and no heart can be good but by partaking of the su- preme goodness. A good director of the conscience
CHAPTER XVIII. 15
ought to take care, after the example of Christ the good master, to instruct those concerning the neces- sity of God's grace, who, through the heat of good desires, are apt to believe that they have need of nothing but only to learn what they ought to do. God alone is good, and the fountain of all goodness; every man is corrupt, and stands in need of a restorer to cause him both to will and to do that which is good.
" 20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mo- ther."
Christ seems to forget the interests of God, that he may recommend those of our neighbour. But it sufficiently showed our duty towards God, to say that he is God, alone supremely good, and conse- quently alone worthy to be supremely loved and adored. Our neighbour belongs to God; and what- ever he possesses is an effusion and participation of the being and goodness of God. We therefore offend him, whenever we make any attempt upon the wife, life, goods, or reputation of our neighbour. It is an impiety for a man not to honour his father and mother : because it is no other than to dishonour the power, authority, and goodness of God, of which they are the channels, the instruments, and the em- blems. God is the principle or first cause of our being, life, and of all the other natural gifts which we enjoy; but it is by and in our parents that he is so, and it is in them that he would receive from us the homage due for all those things.
" 21. And he said, All these have I kept from my youth up."
16 ST. LUKE.
Such a one thinks he has done all, who has not yet begun. A man never keeps the law of God as he ought, but only when he keeps it upon a principle of love towards God himself, and through a faithful adherence to his will : and this is a matter concern- ing which it is very dangerous to flatter ourselves. It is not the work of the hands which we must con- sider, but the disposition of the heart; and who knows that?
" 22. Now, when Jesus heard these things, he said unto him, Yet lackest thou one thing; sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven : and come, follow me.
Two things are necessary to salvation : — 1. To observe the general law which is common to all. 2. To be faithful in performing that which God requires of every one in particular. — To distribute all to the poor, in order to follow Christ in his state of poverty, is only a counsel of perfection. But if God require it, it is a precept of necessity, to obey which we must always be in a readiness and disposition : no- thing being more necessary than to obey God, and to prefer his will before all things. Christ cannot own those for his disciples who are fond of perishing treasures. They are a weight too heavy for a man, who carries it in his heart, to be able to follow Christ. To leave our wealth to rich relations, is to discharge ourselves indeed of it, but it is not to give it to God. It is to the poor that we must entrust it, if we de- sire to have treasure in heaven.
"23. And when he heard this, he was very sor- rowful : for he was very rich."
CHAPTER XVIII. 17
We are not fully sensible of the fondness which we have for earthly things, any other way than by the difficulty which we find in parting with them, and by the grief and sorrow which we undergo in losing them. It is a certain sign that virtue is not solid and substantial, when it sinks under the first trial. There are abundance of persons who lack but one thing, and who are detained in the way by one single affection which they cannot surmount. We have great reason to fear lest that, which at the be- ginning was only an obstacle to perfection, should in the end prove an obstacle to salvation.
" 24. And when Jesus saw that he was very sor- rowful, he said, How hardly shall they that have riches enter into the kingdom of God !"
Where there is abundance of riches, there is gene- rally abundance of worldly love; and worldly love cannot enter into the kingdom of charity. If we will not, as to this truth, refer ourselves to the judg- ment of Him who is himself the way to heaven, and the door of salvation, we are resolved blindly to cast ourselves headlong into destruction. If salvation be so marvellously difficult to such as have great riches, even lawfully acquired, what must it be to those who love and pursue them with eagerness and passion, who heap them up by all sorts of methods, and whose hearts are entirely taken up and possessed by them!
** 25. For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God."
Who would believe this truth, if the Son of God himself did not deliver it ? It is very hard and diffi- cult to those who put their trust in earthly treasures;
18 ST. LUKE.
but tli is difficulty proceeds from their heart, not from the truth. To forbid men the love of riches, what is it but to take away toys from children, a sword from a madman, and from worldly desires that which feeds and nourishes them ? A rich man is not properly one who only possesses great wealth, but one who is pos- sessed thereby; not one who distributes it amongst the poor, as being only a steward, but one who makes it the instrument of his passions, and places his supreme good and happiness therein.
" 26. And they that heard it said, Who then can be saved ?"
There are but few who are at all terrified by this truth, because the generality of the rich stop their ears that they may not hear it. Since the number of the poor is, without comparison, always greater than that of the rich, why should these men say, fi Who then can be saved?" Is it not because there are very few who do not desire and love riches, and who are not rich at least in heart ?
" 27. And he said, The things which are im- possible with men are possible with God."
The salvation of a rich man is a double miracle, and a thing which is more rare and uncommon than we imagine. Lest despair should throw us into sloth and idleness, Christ promises, that the things which, by reason of our own weakness, are impossible to us, shall become possible by the power of God. If it be impossible for a rich man to sit loose to his riches, it is so only because he continues wilfully under his weakness, and will not have recourse to Him who admonishes him, by his commandment, to do that which he is able, and to beg that which he is not,
CHAPTER XVIII. 19
and who confers his grace upon men in order to make them able.
" 28. f Then Peter said, Lo, we have left all, and followed thee."
A man may be rich without riches : he may leave all, without having ever possessed any thing. It is by the heart that we cleave to earthly possessions : it is by renouncing them in our heart that we dis- engage ourselves from them. We leave them, when we cease to desire them, and shut our hearts against all worldly hopes; because we possess them more by desire, hope, and love, than by possession itself. W e do not properly leave or forsake any thing, but only when we do it by the Spirit, and for the sake of Christ, and in order to follow him by imitating his example: because otherwise, whatever our hands let go, is retained by the desire of our hearts.
" 29. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30. Who shall not receive manifold more in this present time, and in the world to come life everlasting."
God finds means to recompense, even in this life, Christian virtue, which engages a man to forsake all, either to preserve his fidelity to the faith and the truth, or to follow Christ in the way of perfection. How rich in the sight of God is the apostolical poverty of a minister of Christ, who renounces all hopes of any thing in this world, that he may dedi- cate himself to the salvation of souls, and serve Jesus Christ in a state oF poverty ! It is the work of God alone, to cause a man under an extreme poverty, and
20 ST. LUKE.
a total destitution of all things, to find satisfaction, joy, consolation, and true peace, while the rich of the world find nothing in their false treasures but an inexhaustible source of fears, troubles, vexations, dis- quiets, and frequently of all sorts of miseries. No- thincr affords greater matter of comfort to a person deprived of every thing for the sake of God, than to see his paternal care exert itself on every occasion, and prevent all his wants, at the same time conceal- ing itself under human means. That which a man finds again in Christian charity, which is, as it were, the stock of Providence, is something very different from that which he would find in his own. It be- comes a hundred-fold increase by the blessing which God sheds upon it — but who knows the value thereof?
Sect. IV. — The Passion foretold, but not under- stood.
" 31. % Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concern- ing the Son of man shall be accomplished. "
We do not know, as Christ did, the time of our sacrifice, but we know very well that we are con- tinually advancing towards that moment, that possibly it is at no great distance; and that it is much more necessary for us than it was for him, to think se- riously of it, and to prepare ourselves for it. Christ thinks with pleasure on the accomplishment of his Father's orders concerning him, how rigorous soever they are ; and we, for our parts, either think with trouble and anxiety concerning death, which will happen at the time and in the manner appointed by
CHAPTER XVIII. 21
God, or else use our utmost endeavours not to think of it at all.
" 32. For he shall be delivered unto the Gen- tiles, and shall be mocked, and spitefully entreated, and spitted on :"
The treachery, humiliations, pains, and ignominies, which preceded the death of Christ, admonish us to prepare ourselves for our own by mortification and humility. Nothing but a forgetfulness of this sacri- fice can induce a man to give himself up to pleasures, at a time when he is upon the very point of appear- ing before his Judge. And who can pretend to say that he is not ?
" 33. And they shall scourge him, and put him to death ; and the third day he shall rise again.',
Nothing is so capable of giving us comfort, and fortifying our weakness against the fear of painful diseases, and the dread of death, as the remembrance of the sufferings, death, and resurrection of Jesus Christ. His sufferings sweeten and sanctify ours ; his death changes the punishment of a criminal into a sacrifice of atonement; and his resurrection is the pattern and principle of a new and eternal life for all those who die in the spirit of mortification, and with submission to the justice of God.
"34. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken."
The mind of man is naturally shut against the knowledge of the cross, of sufferings, and of death ; and especially of those of a God. As criminal as man is, and how worthy soever he is of death, yet nothing but daily experience can force him to believe
22 ST. LUKE.
that he must die: how then without faith should he ever believe this of him who is innocence itself? Open, Lord, our understandings to these truths which are so necessary ; and cause our hearts to submit themselves thereto with an humble love.
Sect. V. — The blind Man healed.
" 35. % And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way-side begging :"
Let us take care to contemplate ourselves in this emblem of the blindness, ignorance, misery, and po- verty, into which man is cast by sin, with respect to heavenly things. What is the sight of corporeal things, of which the blind are deprived, but only a source of temptations, snares, and sins? But not to know ourselves to be blind as to the things of salvation, and to want those eyes which alone can discern the truth, O God, what blindness is this ! and yet scarce any one is sensible of it, and very few desire to be cured.
" 36. And hearing the multitude pass by, he asked what it meant."
The cure of a sinner is sometimes linked to, and depends upon, a first motion which seems natural, upon curiosity or mere chance; and yet it is really no other than a gift of God who intends to heal him. Whenever we earnestly desire to be cured of any bodily disease, we are mindful of every thing, we neglect nothing, and we ask advice of people upon the very least probability of finding what we seek. Why then, O my God, should we be so stupid and sluggish with respect to those things which may contribute to the cure of our souls?
CHAPTER XVIII. 23
ie 37. And they told him, that Jesus of Nazareth passeth by."
Happy news for this poor blind man : but more happy still for the sinner, that the Author of light and the sovereign Physician is to be found and met with in his way. Jesus passes in this life for the sake of sinners ; because they themselves pass away, and must therefore make use of time whilst they have it. The opportunities of salvation are contin- ually passing away; it is the greatest folly imaginable to let them slip by our delays : and we are far from doing it, when the cure of our bodies is the thing in question.
" 38. And he cried, saying, Jesus, thou son of David, have mercy on me."
There is no occasion to move this blind man to cry out, the love of sight is a sufficient motive. He who does not pray, desires nothing: a strong desire either causes a man to pray much, or is itself a fer- vent prayer. We may judge of our heart by our prayer, without any fear of deceiving ourselves. We are certainly insensible of our spiritual diseases, when we do not find ourselves inclined and moved to pray: and we are blind to our miseries, when we do not seek at all to obtain mercy.
M 39. And they which went before rebuked him, that he should hold his peace : but he cried so much the more, Thou son of David, have mercy on me." Happy is that person whom nothing can hinder from crying out incessantly after his deliverer ! We sometimes condemn persons for praying too long or too often ; not perceiving that it is God who con- strains them thus to pray, by opening and fixing
24- ST. LUKE.
their eyes upon their own wants and failings, and upon the blessings which they wait for, and by giving them a lively sense of their misery, and an ardent thirst after righteousness.
" 40. And Jesus stood, and commanded him to be brought unto him : and when he was come near, he asked him,"
The prayer of faith renders Christ attentive to our miseries. It is the fruit of perseverance and earnestness in prayer, to engage at length the good- ness of God to cast his eyes upon us. When we are once got above the censures of the world, and resolve in good earnest to labour after conversion, God declares himself in favour of us, and causes us to come near unto him. Let the sinner be then transported with joy, for his recovery draws nigh.
"41. Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight."
WTe cannot too often pray for the bright and ac- tive light of faith. Men prefer the light of the day, an advantage common to them with flies, before all earthly riches; no part of which is desired by this blind man : and yet the generality prefer even these perishing riches to the light of faith, and to that in- finite source of light which is promised us in heaven. How corrupt is reason ! How blind a judge is sense ! How little does carnal man know how to choose his own happiness !
" 42. And Jesus said unto him, Receive thy sight : thy faith hath saved thee."
I have eyes and see not; neither am I worthy to see : but vouchsafe, O Lord, only to say to my soul,
CHAPTER XVIII. 2b
«;
Receive thy sight," and it will presently perceive that thou art its God, that thou alone art worthy to be served, and that all other things are but vanity and vexation of spirit. God, by the sole motion of his will, enlightens and heals the soul as well as the body : he commands, and is immediately obeyed. Faith is properly ours, because we believe by an act of our will: and yet it is the gift of God, because it is he who worketh in us both the will to believe, and the act of believiug itself. He first gives us faith to pray, and then grants all the rest to prayer.
" 43. And immediately he received his sight, and followed him, glorifying God. And all the people, when they saw it, gave praise unto God."
Love follows faith. The mind enlightened of God, carries the heart toward him. Happy is that blind person, to whom God gives not only eyes to know him, but likewise feet to follow, a tongue to praise, and a heart to love him ! To follow Christ, is to imitate him, and to lead such a life as is answer- able to what he has done to enlighten our minds. The glory which we ought to render him, consists not in words, but in works. A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the power and majesty of God, in a more eminent manner than the greatest external miracles.
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CHAPTER XIX.
Sect. I. — Zaccheiis.
" 1. And Jesus entered and passed through Jeri- cho. 2. And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich."
Jesus shows us the truth of his word by plain and visible effects: in the rich man, abandoned to the love of his wealth, (chap, xviii.) how difficult the salvation of the rich is; in Zaccheus, how easy it is by the assistance of God's grace. Men have double chains to break when they are rich, and are likewise in a post, wherein they grow every day richer, as when they have the management of the public trea- sure. The public good, perhaps, requires that a man should continue in his place ; but if his eternal sal- vation require that he should leave it, is there the least room for deliberation ! Another person besides thee may take upon him the care of the public re- venues; but none but thou thyself can save thy own soul. '
" 3. And he sought to see Jesus* who he was; and could not for the press, because he was little of stature." [* Fr. To know him.]
A desire to know spiritual and invisible riches, is an extraordinary grace in a person who abounds in earthlv. The first seed of salvation for such a man is, to desire to know his Saviour: but none but he who sowed the seed in his heart, can make it bring forth fruit therein. There are two impediments
CHAPTER XIX. 27
which hinder the conversion of such a person, the crowd of the world and its affairs, and the littleness of the heart of man for the things of salvation. It is absolutely necessary to leave this crowd, and to be lifted up by grace, in order to endeavour earnestly to know and follow Jesus Christ. Those great men, considered in their public offices, civil or military, are yet often, in respect of the business of salvation, even less than children.
" 4. And he ran before, and climbed up into a sycamore-tree to see him : for he was to pass that way."
It is a great gift, and very necessary in order to a true conversion, for a man to have a holy eagerness to raise himself above earthly things, that he may see and know Christ, and to surmount all the obsta- cles which proceed from the world and from corrupt nature. One need only be really willing to think seriously of salvation, and to set about this work, and all outward obstacles will appear as nothing. They are almost all surmounted, when once we are got above the judgments and discourses of men, which generally stop those who are exposed to them. Had Zaccheus considered worldly honour, his rank, his office, and his wealth, he would never have taken this method, which exposed him to the laughter of the people : but then he would not have seen Christ, and perhaps had never been saved. Men are some- times lost, by refusing to take some certain steps, upon which God has made their salvation to depend.
" 5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make
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haste, and come down ; for to-day I must abide at thy house."
Make haste, and descend, O sinner, into thy ori- ginal nothing ; for it is in thy heart that Christ in- tends to abide, by means of the communion, or by his other favours; and it is by humility that the heart is prepared to receive him. God gives men a desire to know him ; and he goes even beyond this desire, by giving himself to be possessed by them. His designs concerning souls begin first to appear by the call to conversion. This is the effect of the notice taken of them by his mercy, by which he determined to make his abode in those souls. He chooses of his own accord, and without any invitation, because his love precedes all merit, and because he shows grace and favour to whom he pleases, and does it with an absolute authority.
" 6. And he made haste, and came down, and received him joyfully."
So ready and sincere an obedience, makes it evi- dent, that Christ spoke to the heart of Zaccheus, and had already taken possession of it. His joy shows plainly, that he knew the good which he possessed, that he was far from thinking himself worthy of it, and that he was not at all solicitous what judgment the scribes and Pharisees would pass upon this mat- ter. The sincerity of our desires is known by our works. In receiving the poor, or giving them suffi- cient to procure themselves lodging, we imitate the example of Zaccheus, and receive Jesus Christ him- self: but then we must, like him, do this joyfully, and with love.
" 7. And when they saw it, they all murmured,
CHAPTER XIX. 29
saying, That he was gone to be guest with a man that is a sinner."
The ways of God's mercy towards sinners are hid from carnal men, as well as his designs in the incarnation of his Son. Alas ! who can say, that there does not happen to himself somewhat like that which we here see in these blind persons, who blame our blessed Saviour for that very thing which ought to render him the more amiable; who undertake to judge of the heart, which is altogether unknown to them ; and who do not in the least perceive the change of that of Zaccheus in his humility, obedience, and his whole behaviour? It is thy work alone, O Jesus, to search into sinners, even to the very bottom of their hearts; and without this remedy, what would become of them ?
" 8. And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor ; and if I have taken any thing from any man by false accusation, I restore him four-fold."
True conversion shows itself by the change of life. We cannot possibly secure our salvation, without making satisfaction to men by an exact restitution, rather exceeding than deficient ; and without making satisfaction likewise to God, as far as we are able, by alms proportioned, in some measure, to our sub- stance and our sins. A true peniteut regards not the censures of the world ; and vindicates himself only by his works. He leaves his justification to him who knows his heart; and has no other thought but to condemn himself. The judgment which, of his own accord, this penitent passes against himself, will condemn those hard and impenitent hearts, who
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reject all the remedies which are offered them, and who will do nothing to make the least atonement for their crimes.
" 9. And Jesus said unto him, This day is sal- vation come to this house, forsomuch as he also is a son of Abraham."
Men sometimes despise a poor sinner; and at the same time he is an elect of God, a child of promise, an Israelite indeed, and an heir of the blessings pro- mised in a figure to Abraham. Those whom God has chosen from all eternity to salvation, cannot fail of receiving grace. Grant, Lord, that a lively faith, and a life of faith, may make us true children of Abraham, and give us a right to expect his inheri- tance.
" ]0. For the Son of man is come to seek and to save that which was lost."
These are comfortable words for sinners. How much soever they are gone astray, let them not de- spair, since no less a person than God is come to seek them. What progress soever the righteous have made, let them not imagine that they have no longer any occasion of being sought. They have still their wanderings as well as sinners; and always carry in their own hearts an evil principle which leads them out of the way. Lord, seek in me that which is gone astray ; save that which is lost ; and preserve that which thou hast already found.
Sect. II. — The Parable of the ten Pounds.
" 11. 11 And as they heard these things, he added, and spake a parable, because he was nigh to Jeru- salem, and because they thought that the kingdom of God should immediately appear."
CHAPTER XIX. 31
These words so full of comfort and consolation, give none at all to these worldly souls, in whom they only raise a desire and expectation of a present de- liverance and a temporal kingdom. Men frequently render the most sacred truths altogether fruitless and ineffectual as to themselves; because their hearts being filled with the things of this world, can neither relish nor comprehend those of the other- The kingdom of God is indeed about to appear imme- diately; but it is the kingdom of a God crucified, and reigning upon the cross, in order to reign by the cross in our hearts.
" 12. He said therefore, A certain nobleman went into a far country to receive for himself* a king- dom, and to return." [* Fr. Take possession of.]
Christ is truly a person of great birth, being born the Son of God from all eternity, and the son of David according to the flesh. He concealed the greatness of his first birth, and regarded not that of his second, to confound the vanity of men, and to teach them humility. The glory of which he is gone to take possession, is a country far remote from the low condition of man : it is the life of hea- ven, which differs vastly from that of earth: it is a state of power and immortality, which bears no re- semblance with this state of weakness. Let us com- fort ourselves; he will certainly return to conduct us thither.
" 13. And he called his ten servants, and deli- vered them ten pounds, and said unto them, Occupy till I come."
The belief of the return and second coming* of Christ, and the uncertainty under which he has left
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us as to the time of his coming, ought to awaken us from our slumber. We have but very little faith, if we are not continually preparing ourselves against his return, by making a good use of the gifts of God. There is no person whatever, who has not some of these gifts to improve. The common sort of Christians have the knowledge of God and Christ, the call to the true church, instructions, and many other graces : besides these gifts, the ministers of the church ought to improve whatever they have received for the salvation of others. How few of them are there who take care to employ their talent, and to employ it well ! They either lose it by vanity, or let it lie useless through sloth.
" 14. But his citizens hated him, and sent a mes- sage after him, saying, We will not have this man to reign over us."
This is no more than a mere shadow of the re- bellion of a sinner against his God. Whoever will not have Jesus Christ to reign over him, cannot pos- sibly avoid being a slave to sin under the dominion of the devil. None but a fool or a madman would speak as these citizens do : and yet we say the very same thing by our works, when we do not live ac- cording to the- law of Christ. Whoever blindly follows the maxims of the world, which is an enemy to Christ, declares plainly enough, by so doing, that he disclaims the authority and government of Christ. Preserve in me, O Lord, the will which thou hast vouchsafed to give me, never to have any other king over my heart besides thyself.
" 15. And it came to pass, that, when he was re- turned, having received the kingdom, then he com-
CHAPTER XIX. 33
manded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading."
How great will the sinner's despair be, when he must give an account of the employment of his time, and of the use of his understanding, will, and senses, of all his substance, of all the graces he has received, and even of the blood of Jesus Christ ! The account which pastors mujst give, will be, without comparison, much more dreadful. Souls are the treasure of Christ, it is in these that he desires to grow rich. A pastor who neglects them, and does not employ his ministry and authority, his time and talents, his industry and labours, to gain them for God, alas ! what answer will he be able to make to him who has entrusted them to his care? Lord, open the eyes, and touch the heart of those unfaithful servants, who do nothing in thy church but scandalize and ruin souls.
" 16. Then came the first, saying, Lord, thy pound hath gained ten pounds."
How great will be the consolation of the just man, whose conscience shall give testimony of his fidelity at the hour of death ! What joy will a good pastor experience, who has preserved and increased the flock of Christ, and sacrificed himself to gain over souls to him ! Such a one appears with the greater con- fidence, because he ascribes nothing to himself, but attributes all to grace. It is the Lord's gift, and not the servant's industry, which produces this gain and advantage; and it is even a part of this gain, to ren- der to God all the glory of his gifts.
u 17. And he said unto him, Weil, thou good
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servant: because thou hast been faithful in a very little, have thou authority over ten cities."
God praises and rewards his own gifts, in praising and rewarding the goodness and faithfulness of his servants. The only true and advantageous praise is that which God will give at the last day : let us be very careful not to anticipate that time, by desir- ing the praise of men, which is so deceitful, false, and dangerous. The gifts which God bestows on men in this life, are not to be compared with those of the world to come. Our virtues are in themselves but a small and inconsiderable matter; and God, in re- warding them, has more regard to his own mercy, than to their worth and value.
" 18. And the second came, saying, Lord, thy pound hath gained five pounds. 19. And he said likewise to him, Be thou also over five cities."
Fidelity has several degrees, as talents are differ- ent, and not one shall lose its reward, from him whose justice and goodness are equally infinite. Fidelity is the thing which God requires : it is this which makes the good servant, it is this which makes all his merit in the sight of God. The honour, riches, power, and authority of a temporal govern- ment, are but a faint shadow and resemblance of that which he shall receive at the hands of God, who has faithfully managed and improved the wealth of his sovereign Master. It is to this advancement and greatness, that all Christian ambition ought to tend.
" 20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin :"
CHAPTER XIX. 35
This negligent and slothful servant ought to make all pastors and clergymen tremble, who ima- gine that they lead an innocent life, if they do but avoid the grosser sins, and only lead an easy and quiet life in idleness and indolence. In a priest, it is a great evil not to do any good. Not to use the gifts of God, is to abuse them. He loses them, who does not make them serviceable to the good of the church. Rest is a crime, in one who is called to a laborious life; and we cannot live to ourselves alone, when we belong to the church.
"21. For I feared thee, because thou art an austere man : thou takest up that thou layedst not down, and reapest that thou didst not sow."
It is a strange blindness for a man to imagine that he can justify himself by accusing God of in- justice ! Self-love, which conducts itself in the affairs relating to heaven, by views only of interest, and by a servile fear, will never make any other than mean-spirited and slothful ministers, and such as are unconcerned for the glory of God. Love never frames to itself any idea of God, which is unworthy of his goodness and mercy ; and it is always ready to hope in him, and to labour for him. Servile fear represents God to itself no otherwise than as a hard, austere, imperious, and unjust Master ; and this it does to palliate its own idleness, to have some pre- tence to murmur against him, and to screen itself from his justice.
" 22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow :
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23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?"
The sinner, accused by his own conscience, and confounded by his own wickedness, will be able at death and judgment to find no excuse, but such as will serve only to increase his condemnation. Self- love forms to itself a God, according to its own fancy, and the humour of its different passions : sometimes, such a one as is mild and indulgent without rule or measure; at other times, one who is excessively rigorous and severe. It is only by the word and dispensations of God, that we can frame a true no- tion of his justice and his mercy. A false notion of his mercy encourages abundance of bad Christians in the neglect of their salvation, and a forgetfulness of their duty : a false notion of his justice and severity, in respect of those punishments which he will inflict for the faults committed in the direction of souls, in- creases idleness and sloth in a great number of minis- ters. It is therefore of the utmost importance ima- ginable, for a man to know God well ; and not to judge of him any otherwise, than according to the representation which he has been pleased to give of himself in the Scriptures.
" 24. And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds."
He who has not charity, which alone causes men to make a good use of God's other gifts, shall be deprived even of these. The righteous are gainers by the loss of the wicked : the grace which one per- son neglects to use, is frequently transferred to an-
CHAPTER XIX. 37
other. The grace of being zealous for the salva- tion of souls, of relieving the poor, and of promoting and advancing the works of God, is sometimes neglected by those who are peculiarly obliged thereto by their ministry ; and is given to inferior ministers, to voluntary labourers, to laymen, and to devout women.
" 25. (And they said unto him, Lord, he hath ten pounds.)"
Nothing appears more surprising to carnal men, than to see the holiest persons growing daily richer, and still acquiring new virtues. It is our duty, without the least envy, to admire the goodness of God in heaping his mercies upon them, and causing them to make a continual progress in fidelity. It is his glory, to show that a soul, to which nothing seems to be wanting, is visibly raising itself to higher degrees of perfection, by proceeding from the obser- vation of the ten commandments to an exact practice of the evangelical counsels. The one is the recom- pense of the other. Let us not admire this after a supine and fruitless manner.
" 26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him."
The righteous person, being exactly faithful, in- creases continually in charity : the wicked becomes continually poorer and more unworthy, by the in- crease of his sensual affection. Faith is nourished by good vvorks, and grows stronger by the good which it causes a man to do; it grows weak and de- cays, from time to time, in those who live not by faith, and who do not perform the works thereof.
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Grace, piety, the love of God, and a zeal for his glory, increase in a pastor or a priest, in proportion to his labours for the good of the church, and the salvation of souls : every thing diminishes, and is at last entirely lost, in those who appear the most pious, when they neglect their ministry, and do not labour at all in the work of God.
" 21. And those mine enemies, which would not that I should reign over them, bring hither, and slay them before me."
Those who will not go to Jesus Christ in order to receive life, shall one day be brought before him to receive the sentence of eternal death. That which is separated in the parable, is joined in the truth signified thereby ; a man being always an enemy of Christ when he is a wicked servant, and a sloth- ful, idle, and unfaithful minister. To be deprived of all the gifts of God, of all sorts of good things, and to lose the beatific life, that is, the sight and love of God, in which it consists; this is a double death, which will never have an end; and will be the eternal portion of all those who would not that Christ should reign here below in their hearts by charity, but have refused to yield obedience to his will, and to perform the duties belonging to their state.
Sect. III. — Christ's Entry into Jerusalem.
" 28. % And when he had thus spoken, he went before, ascending up to Jerusalem."
Christ, our head and pattern, goes before us to- wards the cross and to the sacrifice; can we refuse to follow him ? It is the comfort and consolation of
CHAPTER XIX. 39
his faithful ministers, who, in performing their duty, expose themselves to all kinds of danger, to see Jesus Christ at their head, and to fight and suffer under his conduct, after his example, and by his grace. Men are very willing to follow him to Jeru- salem, there to celebrate the passover with him : but very rarely do they follow him, so as to be willing to be together with him the Sacrifice of the passover. Whoever is associated to the priesthood of Christ, ought to love all the functions thereof: of which it is one of the principal, for a man to sacrifice himself for the advantage of Christ's church, and for all the designs of God his Father.
" 29. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30. Say- ing, Go ye into the village over against you ; in the which, at your entering, ye shall find a colt tied, whereon yet never man sat : loose him, and bring him hither."
The office of priests and preachers is, to go to seek those who have not yet borne the yoke of the gospel, to assist them in breaking the bands of sin, and to lead and conduct them to Jesus Qhrist. In order to this, it is necessary for them to be sent by him; mission being the source of all ecclesiastical autho- rity, and the door by which they must enter into all the sacred functions. God is pleased to represent his greatest designs to us by the meanest and lowest things; as the conversion of the nations, the framing of his church, and the sanctification of souls bound and held captive by sin, are represented by what passes here. The work of God is a work of hu-
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mility : this virtue ought likewise to be the distin- guishing character of the workmen.
"31. And if any man ask you, Why do ye loose him ? thus shall ye say unto him, Because the Lord hath need of him."
How different are the needs of God from those of men ! The creature has need of the Creator, the sinner of mercy, and the sick person of the sovereign Physician, through indigence, misery, and weakness. God has need of the poor, the miserable, and the sick, only to make his riches, goodness, and omni- potence, the more evident and illustrious. Vouch- safe, Lord, to count it thy glory to make them shine forth in me.
" 32. And they that were sent went their way, and found even as he had said unto them. 33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34<. And they said, The Lord hath need of him."
The designs of God must be accomplished, and they are all contained in the mystery of Christ entire, including both the head and the members. His church is necessary to him, because she is his spouse, his fulness, and his body ; and this body is composed of all nations, which, through ignorance of the true God, were become like beasts, without reason or understanding. The easiness which these disciples find in bringing away the colt, denotes that easiness wherewith the almighty power of God would bring all people into the church by the preaching of the apostles, and that docility which grace inspires into the most savage and untractable hearts. Remember, Lord, that my heart is of the number of those over which all power has been given unto thee.
CHAPTER XIX. 41
" 35. And they brought him to Jesus : and they cast their garments upon the colt, and they set Jesus thereon."
That which God requires of us by these circum- stances wherein Christ appears to the eyes of our faith, is to carry this Saviour in our hearts and bodies ; to be humble, teachable, and obedient to his word; to suffer ourselves to be guided by his Spirit ; by no means to contradict the holiness of his precepts; to go forward with peace and meekness in his ways, bearing the yoke of our duty; and to be always dis- posed to follow the will of him whom we carry within ourselves. It is not through want of power, but through mystery, that Christ chooses to be assisted by his apostles. He hereby teaches us, that it is the part of his ministers to prepare souls for him, to be workers together with him towards their sanctifi- cation, and to serve him by their ministry, in engag- ing them to bear the yoke of the gospel.
" 36. And as he went, they spread their clothes in the way."
It is an instance of generosity well becoming a Christian, to make every thing subservient to the triumph and reign of Christ in the church. We must, if it be necessary, strip ourselves of all, that he may reign and triumph in our hearts. We here see the power of Christ over the hearts of men in this sudden and general agreement of all the people, who, without the least unwillingness, spread their clothes in the way, to honour Jesus Christ. But what shall we think, when we see millions of martyrs pour out their blood, and lay down their lives for the glory of his name, and Christians without number
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renounce all things, and trample under foot honours and riches, in order to follow him !
" 37. And when he was come nigh, even now at the descent of the mount of Olives, the whole multi- tude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen,"
A man is not truly a disciple of Christ, when he is unconcerned for his glory. The progress of the gospel in the remotest countries, the triumph of Christ over hearts the most barbarous, and the conversion of the most unknown people, ought to transport us with joy if we love the kingdom of God. If the mighty works which God has wrought publicly for the salvation of the world, and the establishment of the church, require a public joy, every one ought in proportion to praise and bless God for that which he has done in his heart, and for all the particular mer- cies which have contributed to his salvation.
" 38. Saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest."
What joy does not a true Christian feel, when he has reason to think that he is drawing nigh to the heavenly Jerusalem in following Christ, and that the perfect kingdom of God is about to appear ! How much greater will be the joy of the blessed in that great day of the complete triumph of Christ and his elect ! Let us go forth to meet him by our desires ; and let us with the saints say, " Blessed be the King who cometh in the name of the Lord." The re- membrance of the mysteries of Christ will be an eter- nal subject of praise and benediction in heaven. It
CHAPTER XIX. 43
is there that peace will for ever flourish, and that we shall fully taste the fruit1 of glory : here we have nothing but the seed and the bud thereof.
" 39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy dis- ciples."
The praise of God is troublesome to the ears of the world; and envy cannot hear the good which is spoken of others. The proud, like the Pharisees, will not have Christ to reign over them; and cannot bear our insisting upon the kingdom of his grace. Of what should the disciples of truth speak more willingly than of this amiable kingdom, which is the principle of their righteousness here on earth, and the foundation of the hope, peace, and glory of heaven ?
" 40. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out."
God makes every thing in nature pay him honour, as he pleases; and can give even to stones a tongue whenever he thinks fit. In vain does the world op- pose his designs, and strive to suppress his glory when he intends to make it manifest. God does not leave it always in the power of carnal men to depress his servants : whenever he thinks fit to honour them, he very easily finds means to do it. He forms, as often as he pleases, devout worshippers, and zealous defenders of his glory, even out of persons who were before as hard and insensible as the very stones.
Sect. IV. — Christ weeps over Jerusalem ; and drives the Bayers and Sellers out of the Temple.
" 41. ^f And when he was come near, he beheld the city, and wept over it,"
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Such are the grief, the compassion, and the tears of Christ over a soul, which ruins itself by its own wickedness. Tears very different from those of men, who weep through weakness, passion, interest, or hy- pocrisy. These of Christ are holy and sanctifying tears, tears of religion and zeal for the glory of God, and which make part of his sacrifice; they are tears of compassion and charity towards sinners, and of instruction and consolation to penitents. Teach us, O Jesus, to weep as Christians and penitents, not on the account of such good things as perish, of which our sensual affection is deprived, nor on the account of such evils as pass away with time; but through a hatred of sin, the only real evil, and for the loss of thy grace and love, the only things which are truly good. Teach priests to weep as such over the af- flictions of the church, for the blindness of sinners, and from a sense of the interests of God.
" 42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes."
It is a matter of great importance to know the time and ways of salvation, which slip away from us whenever we neglect them. The greatest misfor- tune does not consist in a man's being a sinner, but in not knowing either his sin or the remedy thereof; and in rejecting the saving hand of him who would heal him by repentance. The time of performing this is but a day ; and this is the day of the sinner : whoever lets this opportunity pass without improv- ing it, will see what the days of vengeance, the great days of the Lord are. Herein lies the great blindness of the sinner, in that he prefers the false
CHAPTER XIX. 45
peace which he finds in sin, in his passions, and in the delights and pleasures of the present life, before the true and substantial peace of repentance and the cross. My God, how many are there, from whose eyes all these mysteries of salvation are hid ; and to whom the truths of repentance and mortification are incomprehensible ! Let us make a good use of the light of faith, lest it should be taken away from us.
" 43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,"
Whoever will not come within the order of God's mercy, must inevitably fall within the order of his justice. Those Christians who reject and crucify Christ by their sins, will, without doubt, be punished more severely than the Jews. Our blessed Saviour speaks here only of the temporal punishment which was to be inflicted on the Jews, to the end that all may understand that this is but a figure and shadow of that which the divine justice prepares for sinners in the other life. My God, who can conceive the deplor- able state and condition of a soul, delivered up to the devil, and treated like a rebellious city, which is abandoned to the plunder of the enemy after a long and dreadful siege ? We cannot possibly escape the justice of God, when once the proper time to appease it is past. Let us therefore make haste to do it.
" 44. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."
It is extremely dangerous to neglect the time of
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the Lord's visitation, his grace, his word, and his chastisements. If God, hy such external punish- ments as these, take vengeance on the Jews for their contempt of Christ's external visitation, by his incar- nation, preaching, miracles, and mysteries, what ought not an unfaithful soul to fear, which he has visited internally, and made his habitation, palace, and royal city, by his grace and sacraments, and by the appli- cation of the fruits of all his mysteries? Graces and virtues are, as it were, the stones with which God builds himself a house and a city in our heart. There is no longer any thing of all this in hell ; no more good thoughts or desires, which are, as it were, the
O CS 7 7 7
children of our hearts, where they are conceived and formed by grace. Lord, let the serious considera- tion of so great a desolation as this, excite in me a salutary dread of losing thee, and cause me to profit by all the visitations of thy grace and mercy.
" 45. And he went into the temple, and began to cast out them that sold therein, and them that bought;"
Avarice, merchandise, simony, and a mercenary spirit in the church — these are all insupportable to Jesus Christ. The zeal for the sanctity of the church and the sanctification of souls, with which he ought to be inflamed who enters into the ecclesiastical state and ministry, is here signified unto us by the zeal of Christ upon his entrance into the Jewish temple. This is one of the plainest marks of a true call; be- cause the very end of this ministry is to labour in advancing the sanctification of God's name, and the salvation of souls. This is the only merchandise which is permitted them, and for which they ought to give all that they have.
CHAPTER XIX. 47
" 46. Saying unto them, It is written, My house is the house of prayer ; but ye have made it a den of thieves."
A man is no better than a thief in the church, when he does not therein honour God, nor serve souls, by performing the acts of religion in spirit and in truth. He who performs them only with his lips, carelessly and negligently, robs God of that glory which he does not pay him, deprives souls of that assistance which they should receive from thence, and every bodv of that edification and good example which he owes them. Prayer is good in all places; but there is a particular blessing which attends it when offered to God in the house of prayer, the house of God himself. God is present every where : but Jesus Christ the High Priest, by whom our prayers are to be offered up to Gocl, and the sacrifice through the merits of which we must offer them, is present here below, more peculiarly in the eucharist, which is the throne of his mercy, where the miserable have access to God.
" 47. And he taught daily in the temple."
The zeal of priests ought not only to be employed in reproving sinners, and inveighing against disorders, it ought likewise to excite them to instruct the people in the truth, and inform them concerning their duties. The fidelity of a minister of the church consists in not being weary with doing this, after the example of Christ, who did it daily. Can a pastor, when he considers this, seek for rest here below ? The church is not only a house of prayer, but also a house of instruction : it is there that we must learn to adore and serve God. The catholic church, of which our
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churches are an emblem, is not only the house of charity, which prays therein ; and of the Holy Spirit, who there maketh intercession in the saints with groanings which cannot be uttered; but it is like- wise the house of truth, which teaches there by pas- tors lawfully sent.
" — But the chief priests, and the scribes, and the chief of the people, sought to destroy him ;"
The reward which Christ received in this world, for teaching the people daily, and seeking the glory of his Father, was to endure for his sake the contra- diction of sinners, and to be continually exposed to the wicked designs of his enemies. Can we pretend to claim any other here below? The conclusion of the day is the time when the workmen receive their wages : till then, labour and difficulties are their portion.
" 48. And could not find what they might do : for all the people were very attentive to hear him."
The fidelity and diligence of Christ in the exer- cise of his ministry, even when the chief priests and the scribes sought to destroy him, is rewarded by the affection which the people have for his word. God, one way or another, preserves and protects his faith- ful ministers against their enemies, and gives them great comfort and encouragement by opening the people's hearts to their instructions. A true pastor thinks nothing troublesome and grievous, when he finds himself useful in advancing the work of God. The proficiency of souls is his whole delight.
CHAPTER XX. 49
CHAPTER XX.
Sect. I. — By what Authority P The Baptism of John, from whence ?
" 1. And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him, with the elders, 2. And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority ?"
Envy and hatred have no manner of regard either to the holiness of the place, or to the goodness of the work, or to truth itself, when the taking away the credit of a person who gives umbrage is the thing in question. They leave no stone unturned to op- press him, but employ the sacred ministry, the holy Scripture, and the secular authority to this purpose. The wicked, when they cannot excuse their crimes, do what they can to ruin the authority of the pastors who reprove them for them. The question these men put to our blessed Saviour would have been just, had he not anticipated and rendered it unneces- sary by such evident proofs of his extraordinary mis- sion. We have always a right to ask this question, where no true miracles appear to warrant such a mission.
" 3. And he answered and said unto them, I will also ask you one thing ; and answer me : 4. The baptism of John, was it from heaven, or of men ?"
Christ does neither evade the question, nor despise Vol. III. C 51
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authority, by forcing these envious persons either to discover the malice of their hearts, or to return an answer to their own demand, by owning the au- thority of John, who had borne witness to his divine mission. This conduct of the Son of God can by no means serve to justify the refusal of heretics as to the proof of their mission : since they never wrought any miracles, as Jesus Christ did ; since they were never foretold by the prophets, as he was; since they have no John for a witness; since they reject the authority of the church which asks them this question, a thing which Christ did not do; and since they do not put their answer upon a just and equitable condition, as he did.
" 5. And they reasoned with themselves, saying, If we shall say, From heaven ; he will say, Why then believed ye him not ?"
A minister of the church is in the most miserable disposition which can possibly be imagined, when he will neither acknowledge nor publish the truth, but only so far as it is serviceable to his designs, and suppresses it without scruple when he finds his own condemnation therein. In vain do men endeavour to hide and conceal their craft and malice within themselves : God, who sees all things, can neither be ignorant of it, nor let it go unpunished.
" 6. But and if we say, Of men ; all the people will stone us : for they be persuaded that John was a prophet."
Fie who forbears speaking against the truth only through fear of men, has betraved and dishonoured it already in his heart, and is judged at the invisible tribunal of God. These enemies of the truth did
CHAPTER XX. 51
not deserve the honour of giving their testimony to one who had been a martyr for it. The common people were fully persuaded that John was a prophet, because he had led the life, and died the death of the prophets : but to the eyes of the learned, blinded with envy and wickedness, all this appears as nothing.
" 7. And they answered, That they could not tell whence it was."
A wicked person values not a lie, when he thinks it useful to his designs. Truth can easily find the way to reduce haughty and conceited scholars to a necessity of owning their ignorance. These men undertake to judge of the mission of Christ ; and yet are forced to own that they cannot tell whence that of John was. Men fall from one error and disorder into another, when they are resolved, at any rate, to persecute the truth : to be given up to lying, is a punishment proportioned to this crime.
M 8. And Jesus said unto them, Neither tell I you by what authority I do these things."
It is suitable to the prudence of Christ's ministers, and to the dignity of his word, not to expose it to the malice of the wicked. God, who discovers him- self to the simple, hides his light from the crafty, and confounds the false prudence of the world. Christ does not tell these men from whence his authority came ; but his miracles tell them very plainly. Thev who did not believe these, would not have believed him upon his bare word. The silence of the truth is one of the most terrible punishments of the divine justice in this world.
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Sect. II. — The 'Parable of the Vineyard and Hus- bandmen. The Corner-stone rejected.
" 9. f Then began he to speak to the people this parable : A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time."
A pastor ought to look upon his church as a vine- yard, planted by the hand of Christ, of which he is only the husbandman, hired to cultivate it with care, and to render all the fruit thereof to his Master. Christ, who is absent from his vineyard as to his visible presence, is continually present there by his protection, by his Spirit, and by his invisible presence in the eucharist. Faithful pastors live, as having him for a constant witness of their conduct, and labour as under his inspection. He is at a distance only to those who have no faith. The good pastor watches and labours, as expecting his Master every moment, and believing him to be at the very door. The hireling is negligent and slothful, because his faith as to the coming of the supreme Pastor is extinguished and dead, and because the moment of this present life seems to him a long time.
" 10. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard : but the husbandmen beat him, and sent him away empty."
Christ demands the use of his graces, and the fruit of his mysteries and his blood, of those to whom he has intrusted the dispensation of them, by calling them to the sacred ministry. It is a most dreadful itate, to be found at death under a total incapacity
CHAPTER XX. 53
of answering this demand. As it is always a proper season to work in the Lord's vineyard : so it is always a proper season to require the fruit thereof. He requires both the one and the other of his minis- ters by his inspirations. They do despite to his Spirit who reject them, and who live in idleness or luxury, appropriating to themselves all the advan- tages of the ministry, without doing anything in the church for the glory of God, or the salvation of souls.
" 11. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty."
The holy Scripture may be looked upon as a se- cond servant, which calls upon and urges the minis- ters of the Lord to labour in gaining souls, and consecrating them to him. It is but too true, that the word of God is abused, and shamefully treated, by those to whom God has sent it in order to their salvation, and to that of his church. We too often see mercenary and faithless pastors read it without any respect, make it subservient to their vanity and ambition, despise its admonitions, and treat it as a profane and dangerous book.
" 12. And again he sent a third: and they wounded him also, and cast him out."
A wicked pastor involves himself continually more and more in sin, and is provoked by all those admo- nitions to do his duty, which are given him either by God himself, or by men animated with his Spirit, or by the example of such a conduct as is truly pas- toral. These seldom fail of being persecuted by those who look upon their life as a condemnation of their own. Pastors who walk disorderly, cannot bear
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with any patience the most charitable admonitions; and men seldom admonish them of their duty with- out suffering for it.
" 13. Then said the lord of the vineyard, What shall I do? I will send my beloved son : it may be they will reverence him when they see him. 14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir : come, let us kill him, that the inheritance may be ours."
Whoever proposes to himself to satisfy his worldly desires in the priesthood or pastoral office, will make no difficulty of sacrificing Christ and his whole reli- gion to them. When covetousness, ambition, or the love of pleasures, has once taken possession of the heart of a priest, he is but little concerned that abundance of souls perish, and that Christ is crucified afresh, provided he can but gratify his passion. They may justly be said to kill Jesus Christ in souls, who, by their negligence, are instrumental in causing them to lose the life of faith and grace. They kill him in the poor, who let such die with hunger or misery, while they waste their patrimony in luxury and excess.
" 15. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the
vineyard do unto them ?"
j
Jesus Christ, excommunicated by the Jews, and put to death without the gate of Jerusalem, to bear the curse denounced against the sinner, teaches pas- tors to expose themselves to every thing, rather than to be wanting to the truth, to the salvation of souls, and to Jesus Christ himself. There are some occa- sions on which they ought to be ready, as Paul and as Jesus Christ were, to be anathematized by unjust
CHAPTER XX. 55
excommunications, which are never ratified in hea- ven, that they may continue internally united to Christ and the church in performing their duty. They who, to satisfy their passion and hatred, are for casting out of the church those who are resolved not to forsake it, are in reality for casting Christ out of his vineyard, and out of Jerusalem, in order to crucify him.
" 16. He shall come and destroy these husband- men, and shall give the vineyard to others. And when they heard it, they said, God forbid."
Men may resolve, if they think fit, not to hear the denunciation of those punishments which are due to mercenary, idle, unjust, and turbulent pastors, such as are guilty of robbing the poor; the misery which attends them will thereby become the more dreadful. The Judge, the Lord of the vineyard, shall come; and who will be able to abide his pre- sence? He will destroy all prevaricating and un- faithful ministers; and what refuge can be found, when God undertakes to destroy the sinner? He will give the vineyard to others; and what despair must be their portion who have no more communion with the church, no more part in Christ, and no longer any God but an avenger, eternally intent on punishing sin.
" 17. And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?"
Christ himself, the foundation, cement, and or- nament of his church, was rejected by those who flattered themselves with beincr the builders thereof. What therefore must not those of his ministers ex-
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pect, who are resolved to walk in his steps ? He shows the scribes their ignorance in not knowing the Messias by the Scriptures, of which they imagined they had the key. He who judges of the holiness and virtue of the ministers of Christ in this life, by the ill usage which they here receive from the world, beholds them only with the eyes of Jews and Phari- sees. Their lot and portion here below is to be treated as the Prince of pastors was: it is in heaven that they will enter into his power and glory.
" 18. Whosoever shall fall upon that stone shall be broken ; but on whomsoever it shall fall, it will grind him to powder."
The punishment of sinners is terrible even in this world; but it is without remedy in the other. The Jews rejected, despised, and put Christ to shame, only in the time designed for his humiliations and the ignominy of his cross; and yet their punishment was beyond example : what then will that of Chris- tians be, who, as far as in them lies, crucify him afresh, and put him to an open shame, in the very time appointed for his reign, and in his state of glory and power? They who persecute good men in this world, are only instruments of good to them ; and are themselves broken to pieces, like a glass which falls upon the hardest stone. But how dreadful will their punishment be, when he, who comes to avenge his elect, shall appear with them, and employ all his majesty to confound, and all his power to punish these miserable wretches !
CHAPTER XX. 57
Sect. III. — God and Cesar.
" 19. f And the chief priests and the scribes the same hour sought to lay hands on him ; and they feared the people: for they perceived that he had spoken this parable against them."
A soul is in a very desperate condition indeed, when the most wholesome admonitions, and the de- nunciations of the greatest miseries, do but provoke and carry it to greater excesses. My God, what is the heart of man when left to himself! The fear of God and of his eternal justice makes not the least impression upon him ; and the fear of men and of temperal evil restrains and governs him. Fear re- strains only the hand; but the heart is abandoned to sin, so long as it is not guided and directed by the love of righteousness.
" 20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor."
The mask of piety is often serviceable to the wicked in the execution of the worst designs. To be exposed to the artifices of hypocrisy, is a very uneasy and difficult condition for good men, wherein they have great occasion for Christian prudence. Charity forbids us to judge of our neighbour's heart; and prudence requires us not to trust to outward appearances. Prudence ought to guide charity, to prevent its being imposed upon; and candour ought to accompany prudence, that it may not be too sus- picious: but it is thy light, O Jesus, which must
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enlighten both ; it is thy Spirit which must make them act; and prayer is the thing which attracts and draws down both these.
" 21. And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly ;"
We ought always to suspect the praises which are given by men devoted to the world. The wicked person is so corrupted, that he seldom speaks truth but with an intent to deceive : but truth is so power- ful, that it makes use even of his tongue to condemn him. The knowledge which a minister of the truth has of his duties, renders his sin the greater, when he either betrays it out of respect of persons, or corrupts it by falsehood and lies. Let us consider neither the design of those who deliver the truth, nor the ill use they make thereof, but the truth it- self, and the account which God will require us to give of it. It is a light carried by a wicked wretch, which, notwithstanding, shows us the way, and dis- covers to us the precipices. The power of God shines forth more illustriously, and his wisdom is the more to be admired, when he makes even the ene- mies of truth instrumental in publishing and promot- ing it.
" 22. Is it lawful for us to give tribute unto Cesar, or no?"
None but an impious person makes any question concerning his duty towards his sovereign. He who will not bear the yoke of God, bears that of his prince with great regret, and thinks of nothing but how to shake it off. He who serves God, serves
CHAPTER XX. 59
his king: and it is one part of religion, to honour God in the most lively image of his greatness and sovereign power. How can any one call in question the rights of this second majesty, without offending the first and eternal majesty, in whose word they are plainly declared ; or pretend to dispute an ohedience, which ought never to be contested?
" 23. But he perceived their craftiness,* and said unto them, Why tempt ye me?" [* Fr. Malice.]
No veil can hide from the eyes of God that which passes in the most secret corner of man's heart. Of what advantage is it to the sinner to deceive the eyes of men for a moment, by concealing his wicked- ness from them under the deceitful appearances of piety and virtue? He who is to judge all things, sees them all; and will, by the light of the great day, expose every thing to open view which is now so carefully disguised and concealed from the sight of men. Christ discovers the hidden malice of his enemies, who designed to surprise him : but he dis- covers likewise, at the same time, the goodness, gen- tleness, and patience of his own heart, in reproving with such soft words so black an instance of hypoc- risy and malice.
44 21. Show me a penny. Whose image and superscription hath it? They answered and said, Cesar's."
The prince's name and image, and the right of giving money its current value, are marks of sove- reign authority over his subjects: how then, O Jesus, can I ever dispute thine over my heart, and over all that I am; how can I do this, who bear thy name and image, and who have no worth or value, but that
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only which thou art pleased to give me ! Thou, Lord, canst increase my value, canst render me wor- thy of that sacred name thou causest me to hear, and canst renew thy image in me: and all this I hope for from thy grace.
" 25. And he said unto them, Render therefore unto Cesar the things which be Cesar's, and unto God the things which be God's."
We see here one of the principal titles which kings have to obedience and subsidies by divine right. It is one part of the law of God and of Christian piety, to be subject to them in every thing which belongs to their jurisdiction. We must never sepa- rate these two sentences which Christ has joined with so much wisdom ; that so we may never do any thing contrary to the rights of God in obeying princes, and never violate the rights of princes under pretence of doing service to God. The more zeal- ous princes are in " rendering to God the things which be God's," and in obliging others to do the same, the more faithful will God cause their people to be in rendering to princes the things which are theirs. No reason, no conjuncture, no human power, can excuse subjects from being faithful to their prince, since Jesus Christ enjoins them to be so.
" 26. And they could not take hold of his words before the people : and they marvelled at his answer, and held their peace."
God guides and directs that person's tongue, whose heart is devoted to him. One of the most proper ways to preserve peace without doing any prejudice to the truth, to take away from its enemies al! pretences of doing it without provoking them, to
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change their artifices into admiration, and to put them to silence without the expense of many words, is carefully to weigh every word which we are ahout to speak, when we lie under any obligation to speak at all. It is of great importance, to speak still with more circumspection of that which concerns matters of state and the interests of princes, to say no more than what is absolutely necessary, and to hold the scales even between God and Cesar, heaven and hell, the church and the court.
Sect. IV. — The Resurrection of the Dead. The Angelical Life.
" 27. 51 Then came to him certain of the Saddu- cees, which deny that there is any resurrection ; and they asked him,"
The devil never ceases to lay snares for the minis- ters of Christ and for his church, as he did continu- ally for Christ himself during his mortal life. He never wants new stratagems, when the first have proved unsuccessful. We must not therefore ever grow supine and careless, but we must be always prepared to oppose his attempts, and to secure our- selves against his wiles.
" 28. Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother."
It is by the priesthood that the church is made fruitful, and that the bishops are the husbands of the church in Jesus Christ, and become thereby his brethren in a particular manner. There are but too many who would fain espouse this holy widow : but
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alas, how few are there who are willing to bewail with her the death of her Lord, to lead with her a poor, desolate, and afflicted life, and to raise up chil- dren to her by labouring to raise them up to Christ ! If to leave a brother's widow childless were a disgrace and infamy under the law ; what shame will it be for you in the sight of God, ye slothful and idle ministers, if ye raise not up children unto Jesus Christ by the ministry of the word, by prayers, and by the labours proper to the hierarchy.
" 29. There were therefore seven brethren : and the first took a wife, and died without children. 30. And the second took her to wife, and he died childless. 31. And the third took her; and in like manner the seven also : and they left no children, and died."
Disorderly marriages, and such as proceed from incontinence, are frequently punished with barrenness. And the spiritual marriage betwixt a bishop and his church is but too commonly attended with a deplo- rable barrenness, when he brings along with him neither a call, nor virtues, nor talents, but only am- bition, avarice, and other criminal passions. This long list of husbands dying childless, is a sad repre- sentation of the desolation and barrenness of so many diocesses, whose lot it is to have, for bishops, persons who contemn their spouses, and leave them barren.
" 32. Last of all the woman died also. 33. There- fore in the resurrection whose wife of them is she? for seven had her to wife/'
With how many vain questions and fruitless curi- osities does man fill his mind on these occasions, instead of making a Christian use of worldly events ?
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God frequently confounds the designs which men frame before-hand, concerning children who are not yet come into the world. He obliges them to think rather of dying to this present world, than of im- mortalizing themselves by a numerous and flourish- ing posterity, the hopes whereof are so deceitful and uncertain. Nothing but the glorious resurrection can render us immortal; and nothing but the hopes we have of this, can yield us any comfort and con- solation here below. It is by our fruitfulness in good works that we must do all we can to deserve it, and attain unto it.
" 34. And Jesus, answering, said unto them, The children of this world marry, and are given in mar- riage : 35. But they which shall be accounted wor- thy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage :" Who shall be accounted most worthy to obtain that world, but he who has most despised the present, and all its transitory advantages, and, by Christian hope, set his heart entirely upon invisible treasures and the years of eternity ? The virtue of a good life, which makes us counted worthy of that which is eternal, being founded only upon the grace and mercy of God, does not in the least hinder it from being a pure gift of the divine bounty. Let us aspire to this angelical life of the saints after the resurrection, the first advantage of which is a virginal purity. Let us begin it even in this life if we are able, every one according to his gift and the state whereunto he is called.
" 36. Neither can they die any more : for they are equal unto the angels; and are the children of God, being the children of the resurrection."
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The second advantage of the saints after the resurrection is, to partake of the immortality of the angels. They will then have no more passions, no more occasion for food, and no more fear of dying, than pure spirits. The third advantage of the glory of the children of the resurrection is, a new birth, wherein they will have no other father but the Fa- ther of the world to come, who will restore life to the members, as he has restored it to the Head, by the eternal and immortal Spirit working in them. The fourth advantage of the saints raised from the dead will consist in this, that they will no longer have any thing of the life of Adam, but will be wholly regenerated to a new life, and become entirely the children of God both in soul and body.
" 37. Now, that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.''
That which our Lord mentions here, is a convinc- ing proof of the resurrection. Neither the rem em- brance nor the reward of the righteous can be lost. God, who renders their piety immortal in heaven, owes to his justice the resurrection of their bodies, which make a part of themselves. The martyrs having lost the life of the body for the sake of God, it belongs to his justice to restore it to them again by the resurrection. The rest of the saints have also made a sacrifice thereof by the disposition of their hearts, which were prepared for every thing, as Abraham was to sacrifice himself in his son, Isaac to give up his own life, and Jacob to sacrifice that of his son Joseph in another manner.
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" 38. For he is not a God of the dead, but of the living : for all live unto him."
They who are to rise again, only that they may die eternally, do not properly live unto him. Those live continually unto him, who have lost their lives only for the short moment of this present world, and for whom God reserves an immortal life, which by means of hope they enjoy even already. Abraham received an earnest and figure of it in his son, who survived his sacrifice; Isaac in himself; and Jacob in his son Joseph. Lord, confirm and strengthen in me the faith and hope of this new life; and grant that I may always live unto thee and for thee.
" 39. Then certain of the scribes answering, said, Master, thou hast well said."
To approve of truth is certainly a very good thing : but when we do it not at all times, we have reason to fear that we do not approve of it out of any love we have for truth itself; but either out of a fondness for our own opinion, or through a personal opposition to those who entertain a contrary, or from a mere want of power to contradict it, or a proud usurpation of the key of knowledge, and of the right to judge of every thing. We must give our approbation of the truth as disciples, and not as masters; with humility, and not with pride and ostentation, like these scribes.
" 40. And after that they durst not ask him any question at all."
The silence of the enemies of truth is no mark either of the conversion of their hearts, or of the conviction of their minds. Oftentimes they cease to oppose it in the way of dispute, only that they may lay more dangerous snares for it, and oppress it either
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by open force, or secret combination. God is the Lord and disposer of all things. It is always for his glory to render truth victorious in dispute; it is often for his glory to permit the defenders of it to sink under the artifices and violence of its enemies.
Sect. V. — Christ the Son and Lord of David. Proud and covetous Scribes.
"41. H And he said unto them, How say they that Christ is David's son ?"
Christ was born the son of David according to the flesh, to accomplish the promises; but he was not born of that royal family, till after it was fallen into poverty and obscurity, to give us an example of hu- mility, to teach us to despise all advantages of this kind, and to confound the vanity of men.
" 42. And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,"
David, in owning the Messias to be his Lord, owns him to be the Son of God, equal to his Father by his eternal birth, humbled under his almighty hand by his temporal birth, and exalted and placed at his right hand by his new birth to immortal life, which puts his human nature into possession of the rights belonging to his divine. Rest, glory, and an almighty power in heaven and on earth to iorm the kingdom of God, are denoted by this sitting. This ought to be the continual object of our adoration, our joy, and our confidence.
" 43. Till I make thine enemies thy footstool."
Jesus will be eternally the same; but even to the end of the world he will do no other thing but what
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he does at present, to form his church, to destroy sin, and to fight for and in his elect against the power of hell, and against concupiscence. Christ has now no other enemies besides those of our salvation and of the whole church. It is only for our sakes that he triumphs over them. When will it be, O Lord, that I shall behold every thing reduced under thy feet which in me opposes thy law ; and, above all, my evil will and corrupt inclinations, which are my greatest enemies as well as thine !
"44. David therefore calleth him Lord, how is he then his son ?"
Jesus Christ, that adorable compound of God and man, contains in himself both lowliness and great- ness, dependency and sovereign independency, the creature and the Creator, the God who gave being and life to David, and the man who received a body derived from his blood, and united to the person of the divine Word. Let us steadfastly believe this mystery, of a God who became the Son of man, that men might become the children of God : for on this very thing our salvation does depend ; and this second mystery is annexed to the first.
" 45. % Then, in the audience of all the people, he said unto his disciples, 46. Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts ;"
Such pastors or teachers, as are proud, ambitious, hypocritical, and covetous, are more dangerous than common and ordinary sinners. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtile poison, from which it is
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very difficult for men to preserve themselves. It is a great misfortune for any people, to be obliged to beware of those very persons who ought to be their rule and pattern. In vain do those preach humility by their words, whose whole conduct and behaviour preaches nothing but pride. When we see in those whom God enjoins us to respect, such inclinations as are agreeable to seif-love, it is very difficult for us not to approve of them ; and not to follow a guide authorized by his character, when he shows us a way to which natural propensity already carries us with violence.
" 47. Which devour widows' houses, and for a show make long prayers : the same shall receive greater damnation."
Christian widows, above all persons, ought to be- ware of the great pretenders to devotion. The ne- cessity of seeking counsel and assistance abroad for want of that of a husband, the diligence and craft of a hypocrite who makes himself necessary, the easiness of their sex, the liberty they have to dispose of their estate, the impression which a religious ap- pearance makes upon them, &c. render widows very capable of being deceived. They who sell their prayers and their advice at so dear a rate, shall pay dearly themselves for that whereof they rob the poor, by robbing pious widows, who are the common refuge of such distressed persons.
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CHAPTER XX I.
Sect. I. — The poor Widow giving out of her Penury.
" 1. And he looked up, and saw the rich men casting their gifts into the treasury."
Christ, even now, beholds, with no less attention, the visible hand and the invisible heart, both of the rich and poor. We must desire to be seen by no other eyes but those of Christ, if we desire to re- ceive the invisible reward of charity, and not the empty reward of vanity. Christ does not blame any thing in these rich men, to teach us, not to judge of the intentions, when the action is in itself good.
u 2. And he saw also a certain poor widow cast- ing in thither two mites."
A poor man who gives to God even the neces- saries of life, is a sight more worthy to attract the eyes of Christ, than a rich man who gives millions out of his superfluity. It is the same in proportion, as to all other actions. They are not the eminent actions of the great, which are great in the sight of God : but they are those which are done with a true Christian heart, a heart which is thoroughly sensible of its own poverty, which, like a widow, bewails the death of the heavenly Bridegroom, and sighs only for him, which offers to God whatever it is, whatever it does, and whatever it possesses, and yet always be- lieves it scarce ever offers to him any thing at all.
" 3. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all."
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God judges of the greatness of the gift, not by the gift itself, but by the heart which offers it. The applause which the great gifts of the rich receive, the complacency they take in them, and the little reli- gion wherewith they are frequently accompanied, degrade and lessen them in the sight of God. A poor person, rich in faith, charity, and humility, cannot possibly offer small gifts ; because religion heightens, enobles, augments, and multiplies the least things which it consecrates to God.
" 4. For all these have of their abundance cast in unto the offerings of God : but she of her penury hath cast in all the living that she had."
The rich man who gives a great deal, yet still reserves a great deal to himself. Nothing remains to the poor man who gives all he has, but only con- fidence in God. God does not indeed reject the voluntary sacrifice of that which is superfluous : but for a man to offer even necessaries, is to offer his own life : it is to sacrifice his own heart, which loves nothing so much as life. God manifests his great- ness, and the power of his grace, in disengaging a soul even from that which is most necessary to life, and raising it above the fears of poverty, by the love of religion, and the belief of Providence.
Sect. II. — The Destruction of the Temple. False
Christs.
<s 5. f And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6. As for these things which ye behold, the days will come, in the which there shall not be left one gtone upon another, that shall not be thrown down."
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That which appears most magnificent to the eyes of the flesh, may amuse the curiosity of men; but it is not worthy of the observation of Christ, or of the admiration of his members. They who have other eyes besides those of the body, have likewise another beauty to admire besides that which must perish. Christ, by his conduct, teaches us, what use we ought to make of the sight of such objects as these; namely, to consider, that in a very little time they will disappear and be no more, and that there is nothing solid and durable but that which is not seen. The wrath of God, which broke out with so much fierce- ness against this figurative temple, is but a shadow of that wrath which he frequently exercises upon king- doms, provinces, and souls, wherein he has been served and worshipped, and which have abused his greatest gifts.
" 7. f And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass ?"
Nothing is more useful and profitable than to discourse concerning the judgments of God, the de- struction of every thing which makes the greatest figure in the world, and the end even of this sinful world itself: nothing is more unprofitable than to entertain and amuse our minds with the beauty of human works. Christ could not be induced to ad- mire the latter; but he very readily enters into a conversation about the former.
" 8. And he said, Take heed that ye be not de- ceived : for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them."
If the apostles themselves had need of being
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warned not to mistake, in taking a seducer for a Sa- viour, a false Christ for the true; alas ! what seduce- ment have we not reason to fear? We find a false Christ, whenever we find a deceitful guide, who directs us not to Jesus Christ, who leads us to a church which is not his, who inspires us with a doc- trine which he never taught, who diverts us from the way of the gospel, and who, by his whole conduct, carries us at a distance from the cross and from sal- vation.
" 9. But when ye shall hear of wars and commo- tions, be not terrified : for these things must first come to pass; but the end is not by and by."
Wars are the forerunners of the last judgment, the beginning of the divine vengeance upon sinners, and an emblem of the destruction of the world. To punish sinners, God need only abandon them to their own passions, from whence proceed quarrels and law- suits betwixt private persons, and wars and revolts among states and princes. Those ambitious per- sons, who lay waste whole provinces, who raise to themselves so great a name in the world, what are tney but the executioners of God's justice, who al- ready begins his judgment? Great armies are for the most part no other than great multitudes of criminals, whom God draws together to punish one another: the field of battle is only a great scaffold, where they are made a spectacle to the rest of the world; and fire and sword, the arms of his justice, which he puts into their hands, that they may exe- cute one another therewith. How dreadful then will it be, when the end and consummation of this justice shall come, and both the fire and the sword shall be, as one may say, in the hand of God himself?
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" 10. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom :"
Seditions, rebellions, and civil wars, are fruits of hell, and the work of the devil; but God makes use of those as he does of these, to punish both kings and people for their rebellions against him, and for that intestine war which the flesh wages against the Spirit in them both. None but God can bring good out of so great evils ! but he makes them sub- servient to his mercy in a small number of elect, and to his justice in all besides.
"11. And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven."
Let us fear sin, and love God, and we shall not fear these evils. They are dreadful to none but those whose bad conscience hinders them from lov- ing the coming of Christ. To such they are dis- mal presages of the end of all their false happiness, and of the beginning of an endless misery; toothers they are blessed omens of their approaching deliver- ance, and of the kingdom of their Deliverer, and means whereby they purify and prepare themselves to appear before him with confidence. Happy is that person who makes this use of all public calami- ties, and who still finds something in them to nour- ish his faith, to strengthen his hope, and to increase his charity.
Sect. III. — Persecutions. A Mouth and Wisdom given by God. Patience.
" 12. But before all these, they shall lay their hands on you, and persecute you, delivering you up Vol. III. D 57
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to the synagogues, and into prisons, being brought before kings and rulers for ray name's sake. 13. And it shall turn to you for a testimony."
Persecution is useful and profitable, because it gives men an opportunity of making the truth known, of giving testimony thereto at the expense of that which is most dear to them, of trying their patience, of knowing their own hearts, and of adhering the more steadfastly to Christ, the more the world de- spises and rejects them, and the more it endeavours to force them to hate him. We are very forward to appear before kings and great persons, in order to receive benefits, and to pay them in praises and flat- teries ; but we are never so to appear before them, to tell them the truth, or to speak in favour of inno- cence, which is the cause of Christ. Happy the martyrs and confessors whom God has chosen and rendered worthy to maintain the cause of truth and righteousness, which is his own. Unhappy their persecutors, not to know that those whom they treated so cruelly were the only persons who could have pro- moted their salvation, while those whom they loaded with their favours were only instrumental to their damnation.
" 14. Settle it therefore in your hearts, not to meditate before what ye shall answer:"
It must necessarily be of very great importance, then, for us not to depend either upon any light or prudence with which our own understanding can sup- ply us, or upon any strength or firmness which we may promise ourselves from our own courage. He who enjoins his servants to watch at all times, and to pray without ceasing, is far from designing here to
CHAPTER XXI. 75
forbid them to do either; since it is by means even of vigilance and prayer that this very thought is most deeply settled in their hearts. It is a great part of vigilance, and one of the chief fruits of prayer, for a man to learn therein to put his whole trust and con- fidence in God, and to rely only upon his grace.
" 15. For I will give you a mouth and wisdom, which all your adversaries shall not be able to gain- say nor resist."
No eloquence, no wisdom, except those which God gives, are victorious, and proof against those of the world. By faith, a man knows very well how to resign himself up entirely to God without tempting him. Can the Spirit of God then be less powerful over the heart of man, when he speaks to him imme- diately by himself, to cause him to do good, and when he rules the will of his creature by his own al- mighty will, to divert it from evil, than when he speaks to one man by the mouth of another? Let us be under no fear of any violence to be offered to the freedom of our will, when it is its God and its Creator who interposes to direct it; but let us fear lest we should gainsay and resist the truth, which assures us that nothing can gainsay or resist his Spirit, when he is pleased to render his elect victo- rious over the enemies of their salvation.
" 16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death."
Obstacles and hinderances to piety, and even the greatest persecutions, frequently proceed from our friends and relations. They do us less hurt, when they strip us of all we have, and deliver us up to the
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executioner, than when they hinder us from follow- ing Christ, and from being obedient to his law and inspirations. In these days, men do not think they have any, occasion to fear persecution from their friends and relations ; and it is this very thing which renders it the more dangerous. Do they persecute us less, when they deliver us up to ambition, vanity, and the torrent of worldly desires, by engaging us in dangerous employments, and advancing us to great places? Is eternal salvation of less value than the life of the body?
" 17. And ye shall be hated of all men for my name's sake."
Happy is that person who is hated by the world for the sake of Christ ! It is a sign that he loves God, and is loved by him. Though a Christian, or a minister of Christ, be to live only among Chris- tians, he must, notwithstanding, expect to see the world combined against him, whenever he shall main- tain the interests of Christ against the world. Not to resemble the world, is enough to draw upon us its hatred ; but then it is likewise enough to make us resemble Christ, and to entitle us to his love and the protection of his grace. It is not the hatred of the world which sanctifies us, but the love of God which makes that hatred profitable to us, and the cause of Christ which heightens and ennobles it.
" 18. But there shall not an hair of your head perish."
Let us engrave these words upon our hearts, and be thoroughly sensible how adorable the providence of God over his servants is, and how great a source of consolation it is for them. That which is lost
CHAPTER XXI. 77
only for a moment, is looked upon as a loss by none but those who understand not the secret of the gos- pel. When we cast seed into the earth which will spring up, and in due season bear an hundred-fold, we do not lose it in any respect; but to be unwilling to lose any thing in this manner, is the certain way to lose every thing.
" 19. In your patience possess ye your souls." It is patience aione which renders us masters of ourselves, under the loss of all things. Persecution, which deprives those of every thing whose heart is in their treasure, secures every thing to those who have the good treasure in their heart. Christian suffering is the price of salvation. It is by this that sinners obtain righteousness, that the just preserve it, that penitents recover it, that martyrs sacrifice themselves for it, and that the saints receive the crown thereof, and possess themselves in possessing God.
Sect. IV. — The Siege of Jerusalem. Flight.
" 20. And when ye shall see Jerusalem com- passed with armies, then know that the desolation thereof is nigh."
We know by fatal experience that armies carry desolation into all places; but we are not sufficiently sensible that thev are the sins of men which draw them together, which keep them up, which regulate their operations in the council of the Lord of hosts, and which occasion the success of them. The only way either to disperse them, or to make them instru- mental to our salvation, is to be converted.
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" 21. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out ; and let not them that are in the countries enter thereinto."
The true way to flee from the wrath of God is to flee from the world by retirement, or at least to flee from sin by a speedy and sincere conversion. Happy they, who, anticipating the time of wrath, have al- ready fled to the mountain, the true church, leaving a reprobate society, and never more returning into it ! Happy likewise is he, who, profiting by wholesome admonitions, has recourse to God, whom we may suppose signified by these mountains, who separates himself from bad company and the occasions of sin, and never more engages himself therein.
" 22. For these be the days of vengeance, that all things which are written may be fulfilled."
Let us make the best use of the days of mercy, in punishing sin in ourselves by repentance and mortifi- cation, that we may anticipate the days of the divine vengeance. Is not that with which every sinner is threatened in case he be not converted, without com- parison more to be dreaded, though it be less the ob- ject of our senses ? We must frequently think of it, if we would avoid it. We are afraid of repre- senting this matter to our minds by serious reflection and meditation, lest it should give us too much dis- turbance and concern ; and our greatest misfortune is, that we are not sufficiently disturbed and con- cerned about it. We endeavour to lull our faith asleep with respect to the threatenings whereof the Scripture is full, lest too lively a faith should render us uneasy : but can this insensibility hinder all things
CHAPTER XXI. 79
that are written from being fulfilled, if we continue unconverted ?
" 23. But woe unto them that are with child, and to them that give suck, in those days ! for there shall be great distress in the land, and wrath upon this people."
Miserable is that person, whom natural tenderness hinders from avoiding the wralh of God ! We are never sufficiently sensible how dangerous it is to bring ourselves under earthly ties, till we are forced either to break them or perish. Let us begin betimes to disengage ourselves from the incumbrances of the world, that death may not find us loaded with chains which we cannot shake off. The generality of per- sons at that hour, being either filled with anxious cares for their children, whom they are about to leave, or wholly taken up with the concerns of a family of which they are extravagantly fond, have no time to flee from the wrath of God, which is just ready to overwhelm them, and which will not end with death, like that which is here spoken of.
" 24. And they shall fall by the edge of the sword, and shall be led away captive into all nations : and Jerusalem shall be trodden down of the Gen- tiles, until the times of the Gentiles be fulfilled."
What miseries do those undergo, even in this world, who have rejected Jesus Christ ! The humi- liation, slavery, and death, with which the Jews have been punished, hinder not this miserable people from still hoping to be recalled and re-established; but to those whom the wrath of God shall overwhelm at the last day, there will not remain even the least shadow of any hope. The Jews are dispersed into ail na-
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tions, to proclaim and show to all the world, what a people or a soul is without Jesus Christ ; what it is to have let slip the time and opportunity of repent- ance; and what it is to have heard, without brinmnff forth any fruit, the Saviour and his Gospel. That which has happened to this people, happens to every one who is finally impenitent; but after a manner which is much more dreadful.
Sect. V. — The Signs of the Last Judgment. Redemption nigh.
" 25. 51 And there shall be signs in the sun, and in the moon, and in the stars ; and upon the earth distress of nations, with perplexity; the sea and the waves roaring ;"
All nature will be armed against the sinner at the day of judgment. God continually arms it against us by drought, excessive rain, the barrenness of the earth, the multitude of insects, the irregularity of the seasons, the malignity of the air, &c. and we take no notice that his finger is in all this. All these convulsions of nature are no more than signs of the divine wrath : how then will it be when God himself shall appear, and pronounce the sentence of his judg- ment against the wicked ! His goodness manifests itself in the midst of the most terrible presages of his fury; since it is by these that he would persuade us to avoid his anger by repentance.
" 26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken."
Let faith work in us now the dread and terrors of the last day. They will then be common to all, but
CHAPTER XXI. 81
profitable to few. The fear of temporal evils, of which men already see the beginnings, may cause indeed their hearts to fail them, but it cannot con- vert them of itself. The fear of invisible and eter- nal evils, which is excited by faith, accompanied with hope, and sanctified and perfected by charity, is that alone which is beneficial, and which is indeed more the fear of the Lord than the fear of the evils them- selves. Give us, Lord, now in the time of our health, a calm and beneficial sight of thy justice, of which, at the last hour, the trouble and fear of death generally give but very imperfect notions, such as are false in themselves, unworthy of thee, and altogether unpro- fitable to the sinner.
" 27. And then shall they see the Son of man coming in a cloud, with power and great glory."
Whoever has despised the Son of man in his hu- mility, shall be forced to see him in all his majesty and power. Those to whom his state of weakness and humiliation, at his first coming, has been an occasion of scandal and incredulity, shall, in the power and glory of his second, behold their infidelity confounded. We must, by a true meekness and humility of heart, conform ourselves to the first, if we desire to partake of the greatness and glory of the second. It is just, O Jesus, that thou shouldst appear for thy glory, in thy own natural greatness and majesty — thou who, for my salvation, wast pleased to appear mean, abject, and contemptible to the eyes of men. Come then, Lord Jesus, in the glory which is suitable to the only-begotten of the Father.
" 28. And when these things begin to come to
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pass, then look up, and lift up your heads ; for your redemption draweth nigh."
O day of affliction and confusion for the repro- bate, how dreadful art thou ! O day of redemption and confidence for the elect, how desirable art thou ! At length the great mystery of the gospel is about to be made manifest. The deceitful and imaginary felicity of this world, and of the children thereof, is just going to disappear, and to be changed into a state of tears, despair, and misery, to all eternity; and the light captivity, affliction, and momentary tears of the elect, are going to be changed into the liberty, joy, and glory of the children of God. God of Israel ! when will this veil, which hides thy children from the sight of the world, be taken away? When wilt thou appear openly with thy elect in glory ?
" 29. And he spake to them a parable : Behold the fig-tree, and all the trees : 30. When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand."
As it is out of mercy that God gives presages of his wrath, to the end that men may escape it by re- pentance : so it is out of a particular tenderness to- wards his elect, that he discovers to them the approach of his kingdom. Ic is the approach of this kingdom of eternal charity and justice, which enables them to endure with patience the afflictions they meet with under the reign of the iniquity and injustice of the world. To see the elect always persecuted in this world, their outward life appears no other than a frightful winter to carnal eyes. But whoever could
CHAPTER XXI. 83
behold their inward life, all of faith and hope, would see their heart, as it were, in a continual spring, wherein they look upon present evils as past, and future good as present. If this life be to the elect the time of spring, the life of heaven is a perpetual summer, which, without losing the flowers of the spring, without feeling the decay of autumn, or fear- ing the desolation of winter, possesses all sorts of fruit in abundance. Let us pursue the hint which Christ is here pleased to give us, by accustoming ourselves to look upon this present world, its elements, and seasons, as a representation of the world to come. Sensual and sordid persons look upon the spring as a time which is favourable to their pleasures and their covetousness : true Christians look upon this general resurrection of nature as a slight draught of the re- surrection of the children of God, and as a sign of the approach of the Sun of righteousness.
" 32. Verily I say unto you, This generation shall not pass away till all be fulfilled."
Neither the crime of the Jews, nor the dispersion of this nation, nor the destruction of Jerusalem which Christ has just foretold, will hinder God from ful- filling his promises with respect to the body of this people. It is to this end that he still preserves them, in order to bring them into his church, and to conduct them to heaven, the true land of promise. My God, how faithful art thou to man ; and yet man cannot be persuaded to trust in thee !
" 33. Heaven and earth shall pass away ; but my words shall not pass away."
The stability and truth of the word of God, whether in relation to good or evil, is one of those perfections
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of which he is most jealous. It is the sin of bad Christians, as well as of the Jews, not to give credit to it. A king promises or threatens, and all obey : but in respect of God, men live as if the promises of eternal happiness, and the threatenings of the miseries of hell, were only the predictions of an almanack. Let us, therefore, take great care to fix and settle our faith upon the veracity of God, and the immutability of his word, to receive this word, to hear and read it as the word of God, such as it really is, let the person be what he will who delivers it.
Sect. VI. — We must avoid the Pleasures and Cares of this Life. Watchfulness and Prayer.
" 34. And take heed to yourselves, lest at any time your hearts hv overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares."
Nothing more plainly shows how little faith men have as to the threatenings of God, of which his word is full, than to observe that security, and that forgetfulness of death, wherein the generality of Christians live, although God every where declares that we shall be surprised thereby. Almost all per- sons endeavour to shut their eyes against this truth : some by a life openly loose and disorderly, and by sensual pleasures ; others by the multiplicity of affairs, with which they are entirely taken up, and, as it were, oppressed. Christian watchfulness is to be found only in a penitential and retired life, or at least in a life disengaged from pleasure, business, ambi- tion, and the desire of worldly riches.
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<s 35. For as a snare shall it come on all them that dwell on the face of the whole earth."
True Christians, who seek the things above, and not those on the earth, may be compared to the fowls of the air, which, so long as they keep at a distance from the earth, have no occasion to fear the fowler's nets. Woe unto those who, as it were, settle here belo v ; and whom the care of worldly affairs, the desi e of raising a fortune, and the love of this pre- sent life and of the conveniencies thereof, render per- fect .y men of the earth. Let us, with the wings of fail n and hope, raise ourselves up to heaven, that we m y not be caught in the net here below.
" 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to * stand before the Son of man." [* Fr. Appear with confidence.]
Watchfulness and prayer are absolutely necessary to prepare us to appear with confidence at the last day. The one is inseparable from the other, and both are so from good works ; since we cannot be attentive to our duty but through a desire of per- forming it, and since we pray only in order to obtain the grace of being faithful thereto. We must watch and pray always and at all times, because at all times we may be summoned before the tribunal of God. If our tongue cannot always pray, yet our heart can : for this prays to God, when it desires God and his will, and when it hungers and thirsts after his righteousness and eternal happiness. A great part of our confidence and virtue consists in being diffident of ourselves, and in relying solely upon the grace and mercy of God, by acknowledging our own unworthi- ness and inability.
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" 37. And in the day-time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 38. And all the people came early in the morning to him in the temple, for to hear him."
The usual division of our blessed Saviour's public life was, to instruct the people in the day-time, to pray to his Father during the night, to join mortifi- cation with prayer, and to be always ready to begin his labours again early in the morning. In how happy and flourishing a condition is a church, when a people, hungering after the word of God, meets with a pastor as desirous to feed them with it ; and who joins to his instructions watchfulness and prayer, mortification and labour ! The love and holy ear- nestness of a well-disposed people towards the word of God, animate the zeal of a pastor, and the pastor's zeal and assiduity encourage and animate the people.
CHAPTER XXII.
Sect. I. — The Bargain and Treachery of Judas.
" 1. Now the feast of unleavened bread drew nigh, which is called the passover."
The unleavened bread for the passover is purity and innocence for the communion. The whole life of a Christian ought to be exempt from the leaven of sin ; because he ought to be always in a disposition to celebrate the eucharistic passover, always ready to go to keep the eternal passover in heaven. It is always nigh in respect of that person who always desires it, and prepares himself continually for it.
CHAPTER XXII. 8*7
Cease not, O Lord, to purify my heart even to the end, thou who hast been pleased to make it, as it were, unleavened bread by baptism, in order to its being one day the bread of God in the glory of heaven.
w 2. And the chief priests and scribes sought how they might kill him ; for they feared the people."
Ungrateful wretches ! whose minds are wholly taken up with designs of death and destruction against Christ, whilst his is full of designs of life and salva- tion for the Jews, and for all mankind. That per- son is in a very miserable state, who is afraid of sin upon no other than human motives. This is not to hate sin, but only to love himself. When those, who, by their profession, ought to breathe nothing but holiness and truth, are restrained only by tem- poral fear, that passion will soon be overcome by one more violent and powerful.
" 3. f Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve."
A priest, a minister of the Lord, is seldom cor- rupted only in part. If he be not a man of God, and a faithful instrument in his work, he has jrreat reason to fear lest he should become a man of the devil, and an instrument in promoting his designs of darkness. Nothing gives more horror than the sight of a person possessed; and yet it had been a desir- able mercy for Judas to have been delivered up to Satan to be tormented in his body, rather than to have his heart possessed by the devil, and abandoned to his temptation and illusion. It is avarice, or the desire of earthly riches, which generally lays open the heart of ecclesiastical persons to the devil, as it did
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that of this apostle. They deliver up the key of their hearts, when they deliver up themselves to this passion.
" 4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them."
He who has once given up his heart to sin, be- comes capable of the greatest crimes. There may possibly be one Judas or more in the most holy so- ciety. We must not be scandalized, nor leave it on this account. The means and opportunities which the world seeks to invade the rights of the church, and to persecute its ministers, are generally furnished by ambitious clergymen, who are possessed with the spirit of the world as it were with a devil. The avarice and infidelity of one priest, betrays and delivers up Christ to the envy and revenge of many others. That which was seen once in the Head, will be seen very often in the members.
" 5. And they were glad, and covenanted to give him money."
It is a terrible judgment upon a sinner for him to find means of putting his wicked designs in execu- tion, and for God to permit him to meet with no manner of obstacles therein. How many sins should I have committed, O Lord, if thou hadst not vouch- safed to oppose my corrupt will ! Blessed be thy name for ever, for not having left me to myself, as thou didst think fit to leave to themselves these un- grateful priests.
" 6. And he promised, and sought opportunity to betray him unto them in the absence of the multi- tude."
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Whoever has a great desire to be rich, falls easily into the greatest crimes. A priest whose heart is corrupted by avarice, does not wait till an opportunity to betray truth, justice, innocence, and Christ him- self, is presented to him ; but he goes to meet it, he seeks, he finds it, and delivers them up to their greatest enemies. Shut my heart, O Jesus, against the love of worldly riches, lest this love should set it open to admit the greatest treacheries against thee, or against the interests of thy glory.
Sect. II. — The Paschal Supper. The Eucharist.
" 7. % Then came the day of unleavened bread, when the passover must be killed."
The best disposition to qualify a man to undergo the greatest afflictions, and even death itself, is quietly to perform his duty in the usual manner, after the example of the Son of God, who sees every thing which his enemies are contriving against him. He prepares for the legal passover out of obedience to the law : and, by this very thing, he prepares to sacrifice himself as the true passover, by the appoint- ment of his Father, and to give the type and figure its full verity and completion. O holy and truly sanctifying victim, I adore thee as the only person amongst all mankind worthy to be offered to God, being alone the true unleavened bread, the man with- out sin, and the lamb without spot or blemish.
" 8. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9. And they said unto him, Where wilt thou that we prepare ?"
One of the greatest cares of a Christian ought to
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be, to prepare himself to celebrate the Christian pass- over, which is the holy communion, according to the appointment of God, and the designs of its institution. The Jews are so faithful in keeping their figurative passover, in memory of a temporal deliverance; and Christians, delivered from sin and hell by the sacri- fice of Christ the true passover, either wholly neglect to celebrate the memorial thereof by a worthy com- munion, or perhaps, even whilst they do communi- cate, think but little either of the death of Christ who has delivered them, or even of the deliverance itself.
" 10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water ; follow him into the house where he entereth in."
Christ knows whatever lies most concealed and hidden in futurity. He by this gives his apostles a new proof of his divinity, to awaken their faith, and to prepare them for the belief of the mystery which he is going to institute. Let us learn to judge of this mystery, not by our own shallow reason, but by the idea of the divine omnipotence.
"11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?"
Whoever is not a disciple of Jesus Christ, and has not learned of him to renounce sin, and to love his righteousness, cannot eat the passover with him, nor receive his body and blood. This is the passover of those who are delivered, and whose will cleaves no longer to the world and sin, and who, like true
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Israelites, have their staff in their hand, just ready to depart. He who is not, but whose will continues still enslaved to Egypt and Pharaoh, to the world and the devil through sin, cannot partake thereof; as the Jews did not eat the legal passover till they were just going out of Egypt, and were delivered from their bondage under Pharaoh.
" 12. And he shall show you a large upper room furnished : there make ready."
A large upper room is a large heart, extended by charity, furnished and adorned with all Christian virtues, and prepared and made ready by repentance and purity. It is in such a heart that Christ de- lights to keep his passover : but it belongs to him alone to form and prepare such a heart.
" 13. And they went, and found as he had said unto them : and they made ready the passover."
Men are never deceived when they obey the com- mand of Christ. Peter and John prepare a passover for the Son of God and his disciples ; but he him- self is preparing another for them which they know not of, and disposing himself to render them capable of preparing it one day for the whole church, by making them priests to consecrate his body and blood, and to feed souls therewith.
" 14. And when the hour was come, he sat down, and the twelve apostles with him."
Christ confines himself to the accustomed hours, to teach us to comply with those of God, and to ob- serve those appointed by the church for the times of divine service and prayer, and for the duties of reli- gion. Nothing has a more godly appearance, or can seem more united than this society : but how great
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is the difference, in the sight of God, betwixt the heart of Christ, just going to sacrifice himself to God his Father for the salvation of the world, and the heart of Judas, going to sacrifice himself to the devil, in order to destroy even the Saviour of the world himself?
" 15. And he said unto them, With desire I have desired to eat this passover with you before I suffer :"
This earnest desire of Jesus Christ does not relate to the legal and ceremonial passover, but to the eu- charistic passover, and the sacrifice, of which he was going to be the victim. The eucharistic passover was celebrated once, by way of anticipation, before the bloody sacrifice of the victim of salvation, and before the deliverance it was appointed to com- memorate; as the figurative passover had been like- wise once celebrated before the going out of Egypt, and the deliverance of God's chosen people. Let us blush at our excessive coldness in relation to so precious a gift, when we consider the ardent desire and love with which Christ bestows it upon us. He desires to unite himself to us in so close and intimate a manner, as if he was to receive some advantage from this union; and those, whose whole happiness depends upon it, seem to decline and avoid it. Put me, Lord, into such a disposition, as to desire it more and more. Thou vouchsafest to give thyself to me, because thou lovest me; grant that I may love thee, to qualify me to receive thee.
" 16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God."
The sacrifice of Jesus Christ, which is the com-
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pletion of the figurative sacrifices, is itself entirely perfected and completed by that glory alone, which qualifies the victim for the acceptance of God. One communion prepares for the other: and one effect which that of the eucharist ought to produce in us, is, to make us desire the heavenly and eternal com- munion. We here partake but imperfectly of the mysteries and Spirit of Christ; we shall do it fully and perfectly in heaven.
" 17. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves :"
Although this first cup belong not to the eucha- rist, but either to the ordinary supper or to the legal passover, yet it is sanctified by the thanksgiving of the Son of God. It is by praise and thanksgiving that we must prepare ourselves to receive the gifts of God, and to offer and present our duties unto him. He gives more than he receives, when he gives us the grace to offer as we ought.
" 18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come."
Jesus Christ exhibits and sets forth his death in giving us his body and blood in the eucharist, which is the memorial thereof; but he, at the same time, exhibits and sets forth the kingdom of God in its glory, of which his death is, as it were, the seed and bud. Gratitude for the benefit of redemption, and hope of heavenly felicity, are two dispositions and duties with which we ought to have our minds and hearts filled in the holy communion. This is the true passover given to the church, both in the eu- charistic sacrifice instituted in remembrance of the
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deliverance begun by grace, and in the sacrifice of heaven, which shall be offered in thanksgiving for the deliverance completed by glory.
"19. f And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you : this do in remem- brance of me."
The institution of the priesthood, of the sacrifice, and sacrament of the altar of the new law, are three different benefits, which deserve each of them a par- ticular consideration and acknowledgment. What is it to celebrate the holy sacrifice, and to communi- cate in remembrance of Christ? It is to do it in rendering his death present to us by faith. It is to do it with a heart overflowing with gratitude for his having redeemed us with his blood ; and to show, by a life truly Christian, that we are dead to sin, to the world, and to ourselves, and that we really partake of the effects of his death, and of the spirit of his sac- rifice.
" 20. Likewise also the cup after supper, saying, This cup is the new testament * in my blood, which is shed for you/' \_Fi\ Covenant.]
Our sacrifice supposes three effusions of the blood of Christ: the first, representative upon the altar; the second, real upon the cross; and the third, vir- tual in our heart. This heart ought to be always a holy altar: and it is but too often a new cross in re- spect of Jesus Christ. Would to God that this adorable blood were always the cement of a new co- venant to souls ; and that it were not frequently the occasion of removing them at a farther distance from God, or even of separating them from him to all
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eternity ! To the end that thy blood, O Jesus, may unite me eternally to thee, grant that it may now separate me from myself, and from all my vicious in- clinations.
"21. f But, behold, the hand of him that be- traveth me is with me on the table."
Before we approach this mysterious table, let us examine ourselves and see, whether our hands, that is to say, our works, are the hands and works of a Christian or of a traitor. To hold intelligence with the enemies of Christ, namely, the world and sin, and, at the same time, to eat at his table — this is no other than to betray him, even after we have taken an oath of fidelity to him in baptism.
" 22. And truly the Son of man goeth, as it was determined : but woe unto that man by whom he is betrayed !"
It is blasphemy to say that the treachery of Judas, or that any other sin, is the work of God, as some heretics have done : but it is true, that into what disorders soever sinners are carried by their own will, God is always more the master thereof than they are themselves. He is so good aud so powerful, that he makes their wickedness subservient to his own designs: but the sinner is not at all the less punish- able on this account; because he alone is the author of his own wickedness.
" 23. And they began to inquire among them- selves, which of them it was that should do this thing."
No man knows into what temptation his own heart will permit him to be drawn. Jesus Christ alone can inform us. Prevent, O Lord, by thy grace,
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whatever my wretched will may possibly undertake contrary to thine ! I cannot answer for my own heart ; it belongs to thee, who art absolute master thereof, to answer for it, and to put a stop to the wickedness which thou perceivest in it.
Sect. III. — Imperiousness forbidden. Glory promised.
" 24. ^[ And there was also a strife among them, which of them should be accounted the greatest."
The apostles themselves received but little spiritual advantage from the sacrifice and sacrament of the eucharist, and from every thing which they had seen before the death of Christ, and the mission of the Holy Ghost. Never had they greater cause to humble themselves than at this time, and yet they now contend for pre-eminence ! The love of pre- ference, so lively on this occasion in persons of no birth, without talents or temporal advantages, makes it evident that no man whatever is free from the wound of pride, and that humility is in all persons a gift of the grace of Christ.
" 25. And he said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefactors. "
The true greatness of kings must necessarily con- sist in doing good to their subjects, since those whose government was most imperious and severe, affected to have the name of benefactors. Those are great indeed, and truly benefactors, who make the happi- ness of their people their own glory, who never punish but out of necessity, who cause justice to reign and flourish, and who love more to command their own passions than their subjects.
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" 26. But ye shall not be so: but he that is greatest among you, let him be as the younger ; and he that is chief, as he that cloth serve."
A pastor understands but little his place and office in the church, if he pretend to signalize himself therein, by power, imperiousness, and grandeur. The advantage above others, which the ministers of the church are permitted to desire, is to be more sacri- ficed to God by a true humility, and more devoted to the good of the church, and to the salvation of souls, by an active, laborious, and indefatigable char- ity. The marks of greatness and distinction are a burden to a holy bishop : he bears them indeed be- fore men out of necessity, but he complains of them through humility before God.
" 27. For whether is greater, he that sitteth at meat, or he that serveth ? is not he that sitteth at meat ? but I am among you as he that serveth."
A pastor makes no manner of difficulty to stoop to the meanest of his flock, when he considers that he is really the servant, and not the lord of souls, and that He who is their Lord, made himself their servant. One hardly dares propose such an example to the ministers of the church : but it is to no pur- pose for them to refuse to hear it; it is notwith- standing true, that the servitude of Jesus Christ is the pattern for that of pastors, how eminent soever they may be.
" 28. Ye are they which have continued with me in my temptations :"
Christ glories in the fidelity of his servants, be- cause it proceeds from himself. He is so good, that he is pleased to impute to them as merit the gifts of
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his grace ; and to praise them for that perseverance which he works in them by his Spirit. It is Jesus Christ himself, who, throughout all ages, endures, in his church and ministers, the temptations of the world ; and it is he also, who places to account the fidelity of those who continue with him, and forsake him not.
" 29. And I appoint unto you a kingdom, as my Father hath appointed unto me;"
Whoever is not transported with joy at these words, has little faith and relish for the things of eternity. Who can comprehend the dignity and advantage of being a disciple of Christ, whom he vouchsafes to treat in the same manner wherein he is himself treated by his Father ! How many truths are comprised under this comparison ! What a promise is this ! A promise unchangeable and free, which implies infallible means, but, at the same time, imposes a necessity of being conformable to Christ crucified.
" 30. That ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel."
Glory is a state of joy, delight, power, and eternal communion, in the great sacrifice of Jesus Christ. Thou, O Jesus, art pleased to assure us, that the pleasures, riches, and honours which we renounce for thy sake, shall be restored to us an hundred-fold, by the holy delights of a table where we shall feed on God himself, by the infinite treasures of his eternal kingdom, and by a sovereign power over all creatures.
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Sect. IV. — The Prayer for St. Peter's Faith. His Denial foretold.
" 31. % And the Lord said, Simon, Simon, be- hold, Satan hath desired to have you, that he may sift you as wheat :"
These efforts of Satan against Peter are a warn- ing to us, and an emblem of those which he is con- tinually making against all Christians. Let us fear an enemy who is always desiring, and never weary in soliciting, for leave to tempt us. Let us comfort ourselves however, since it is hereby manifest that he is not able to do any thing against us without the permission of God. Lord, what should we be in the time of temptation, but mere chaff which the wind scatters away, did not thy grace give us the firmness and solidity of wheat !
" 32. But I have prayed for thee, that thy faith fail not : and when thou art converted, strengthen thy brethren."
What would even the faith of Peter himself have been, had it not been strengthened by the prayer of Christ? It was likewise in Peter that the faith of all the faithful, of whom he was the pastor; that of all the pastors, of whom he was a principal one; and that of the whole church, of which he was a figure; were strengthened and fortified. No temp- tation is overcome but by the virtue of this prayer, which is even the oblation which this divine Media- tor continually makes of his blood in heaven. Pe- ter's sin did not proceed from infidelity, but infir- mity. The experience which a pastor has had of his own weakness, and the acknowledgment which
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he makes of the assistance which upheld him, are a douhle engagement upon him to compassionate the weakness of others, and to apply himself to the sup- porting of them.
" 33. And he said unto him, Lord, I am ready- to £0 with thee, both into prison, and to death."
How much presumption is there in man, before he has himself experienced his own weakness ! The stronger he believes himself, the more weak is he : because his promising himself a great deal from his own strength, is a sign that God has already left him to himself. It is more difficult than we imagine, to know what love has gained the ascendant over our hearts. One of the chiefest of the aposties thought the love of his Master most prevalent, and it was the love of his own life.
" 34. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me."
The fall of Peter, thus foretold unto him, ad- monishes us to renounce our own light and know- ledge, especially as to what regards the disposition of our heart. God and Christ, who is true God, know better than ourselves the use which we shall make of the freedom of our will; and yet this fore- knowledge imposes _ no manner of necessity upon it. God foresees all the evil which he permits, as he predestinates all the good which he intends to per- form in us.
" 35. % And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing."
The providence of God is always watchful over
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such as forsake ail to follow Christ, and continually mindful of their wants. It is of great use frequently to revolve in our minds the conduct of God towards us, because it ought to serve as a pledge and security for the time to come. Those who are grateful are always full of hope : none but the ungrateful distrust the divine providence. In friendship, it is a crime to be distrustful of a friend who has never failed us in our necessity : but let God prevent all the wants of his creature ever so much, yet he still finds a heart subject to distrust and diffidence.
" 36. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip : and he that hath no sword, let him sell his garment, and buy one."
It is a virtue common to all true Christians, to trust that nothing shall be wanting to them, either for their subsistence or their safety : but it is an apostolical virtue for a man to be ready, for the sake of Christ, to disclaim all human relief and assistance, and to expose himself as a mark to all men. It is this state which our blessed Lord here foretells unto them, by intimating to them what is generally done by those who are either forsaken or assaulted by all the world.
" 37. For I say unto you, That this that is writ- ten must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end."
This is not the time for the true disciples of Christ to depend upon the good-will of men, when Christ himself is to be reckoned and treated as a transgressor and malefactor. It is just and reasonable, that the
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members should share in the different conditions of the Head. To be persecuted, and to suffer as a heretic, as a wicked or an impious person, is gene- rally the last trial, and the most meritorious, as being that which gives a man the greatest conformity to Jesus Christ.
" 38. And they said, Lord, behold, here are two swords. And he said unto them, It is enough."
This answer of Christ, " It is enough," ought to have made his apostles sensible of the greatness and near- ness of the danger. These two swords were enough, and even too much for him who designed to defend himself only by delivering himself up, to fight only by suffering, and to conquer only by dying. These were enough to give occasion to Christ to instruct the church, in one of the chief of the apostles, con- cerning the use she was to make of the sword, con- cerning the mildness we ought to show towards our enemies, and the submission we ought to have for authority ; and to give Christ an opportunity of do- ing good to his persecutors, of making known his power to them, and of showing them plainly that his being seized by them, and his death, were altogether voluntary on his part.
Sect. V. — The Agony in the Garden. The Angel. The bloody Sweat.
" 39. <f[ And he came out, and went, as he was wont, to the mount of Olives ; and his disciples also followed him."
O holy mount, happy solitude, consecrated by the frequent retirement and prayers of the Lamb of God, by his last preparation for his sacrifice, by his sor-
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rows, his agony, his prostration, his sweat, and his blood ! Let our faith transport us thither in spirit, that we may with our heart follow Christ and the apostles thither, and there adore and contemplate all that was done for us, that we may reap the fruits, and beg the spirit thereof, and there unite ourselves to Jesus Christ, praying for us, and bearing the punishment of our sins.
" 40. And when he was at jhe place, he said unto them, Pray that ye enter not into temptation."
We must not wait until the time of temptation before we pray, but we must pray before it comes. Christ prayed that the faith of the apostles might not fail ; and his prayer was already heard by his Father : but it was necessary that the apostles like- wise should pray, to complete in themselves that which was wanting to the prayer of their Head, ac- cording to the appointment of God, who had made their perseverance depend upon their own prayer, as well as upon that of Christ.
" 41. And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,"
These circumstances of our blessed Saviour's prayer are the pattern of a Christian prayer, in afflic- tion, under the apprehension of danger, and the ex- pectation of death. In this condition, we must, 1. Separate ourselves even from our dearest friends, in order to open our hearts to God alone. 2. We must humble ourselves internally at least ; and, if we are able, externally also. — The custom of praying kneel- ing is derived, not only from the apostles, but from Jesus Christ himself. Every knee must bow before the majesty of God, and at the sight of his justice :
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and nothing shows both more evidently, than to see the Son of God upon his knees, and prostrate before his Father. Let us imitate him, and unite ourselves unto him.
" 42. Saying, Father, if thou be willing, remove this cup from me ; nevertheless, not my will, but thine, be done."
If we would imitate Christ in his prayer, we must, 3. Lay our condition before God with plainness and simplicity. 4. We must be full of trust and confidence. 5. We must speak but little. 6. We must resign ourselves up to the will of God, and choose rather to have that done than our own. 7. We must persevere in praying. — The sacrifice of our own will is that which God loves the most, and which ought ever to accompany ail others. The more holy the will of Christ was, the more innocent and worthy to be preserved was the life for which he prays ; and, on this account, the sacrifice which he makes of it to the will and designs of his Father, is so much the more worthy of his majesty and holiness.
" 43. And there appeared an angel unto him from heaven, strengthening him. 44. And, being in an agony, he prayed more earnestly:"
We must, 8. After the example of Christ, not reject those external consolations which God sends us in our troubles. 9. WTe must fight valiantly against every thing within us which opposes the will of God. ]0. We must pray the more earnestly, and redouble our fervency, when the affliction or temptation is redoubled. — The divine nature, without separating itself from the human, leaves it to the weakness common to other men, to the end, that the
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Head may be the consolation of the weakest of his members, and the instruction of the strongest. Christ receives assistance from an angel, to teach us to re- ceive comfort, support, and instruction in our troubles, even from our inferiors, when God causes us to have a dependence upon them in that respect. What relief soever we may receive from the creatures, we must, notwithstanding, continually have recourse to the God of all consolation.
" — And his sweat was as it were great drops of blood falling down to the ground."
To the end that our prayer may be effectual, like that of Christ, we must, 11. Be prepared to resist even unto blood in fiuhting against sin. — How ador- able is this bloody sweat, which the violence of Christ's grief and sorrow for our sins forces out of his veins ! The first Adam was condemned to a common and ordinary sweat : the second, to perform and finish that penance in a manner truly worthy of God, endures a sweat which had never any parallel or example. He submits to the marks of the greatest weakness, in order to merit for his members the greatest strength. The most humble ways are those which Christ still prefers before others. That which seems to us most unsuitable to his majesty and great- ness, appears to him most suitable to his love for God and for his church. Let us adore this blood shed for us, which falls down to the ground, and seems to be lost there. O let not the fruit of it at least be lost as to us !
w 45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,''
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Lastly, In these circumstances of trouble and af- fliction which oblige us to pray, we must not forget even the wants of those who are intrusted to our care. — The disciples receive at present the impression of Christ's infirmities and sorrows, as it were, by reflection from him ; they will one day receive the fruit and the strength procured by them, when the time of suffering for him is come. Our strength depends upon the will of God, and not upon the in- strument of which he makes use to convey it to us. An angel visits and comforts the Son of God ; the Son of God himself visits and comforts his apostles : and yet the latter continue still under their weakness, whereas the former receives as it were fresh courage.
" 46. And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation."
It is one fruit of prayer, to be able to encourage others thereto, and to assist them in it. The ne- cessity of prayer in temptation, shows us the necessity of a new grace in order to overcome it. To fall asleep when we ought to pray, is to yield already to temptation. And by our not resisting sloth, this temptation draws on such as are more dangerous, if we do not wake and rise immediately. It is good to have a charitable monitor, who may awake us from our slumber, and encourage us under our dejection. Be thou mine, O Jesus, as thou wast pleased to be that of thy apostles.
Sect. VI. — The Kiss of Judas. Malchus. The Hour of Darkness.
11 47. f And while he yet spake, behold a multi- tude, and he that was called Judas, one of the twelve,
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went before them, and drew near unto Jesus to kiss him."
The impious person, blinded by his audacious impudence, imagines that God is blind too. To flatter the consciences of men, and thereby ruin them eternally, what is this, but to give a kiss like that of Judas to Christ in the persons of his members? It is no other than to offer to give one to himself in person, for a man to go to receive him in the holy sacrament, with a heart like that of Judas, with a conscience burdened with deadly sin, and with a will continually disposed to sin, and ready to deliver Christ up thereto on the first occasion. It is a most deplorable disposition, when any one loves these occa- sions, when he will not withdraw himself from them, but on the contrary seeks them, and, as much as in him lies, carries Jesus Christ to them after the commu- nion. If this be not actually to betray Jesus Christ with a kiss, it is something which comes very near it.
M 48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss ?"
There is need of a very great degree of virtue, and of a charity long rooted in the heart, to keep a man from losing the meekness of his temper in the midst of the greatest outrages. To bear the deceit- ful caresses of a false friend, requires more virtue, than to endure the most violent attacks of a known and declared enemy. This kindness, this gentle reproof, this usual familiarity, and this discovery which he makes of the bottom of this traitor's heart, make it evident, that nothing external is sufficient to convert a sinner, if God vouchsafe not to speak to the heart itself.
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" 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?"
They know Christ but little who are for defend- ing him by force of arms. He is very far from de- siring to save his own life by exposing that of others, since he came on purpose to shed his blood, and to die for all mankind. This question of the apostles is a sign of their doubtfulness, and at the same time of their ignorance, as to the designs of God concern- ing his Son, in which they had been so often in- structed : but this ignorance does not excuse Peter; and this doubtfulness condemns him. There are abundance of persons in the world, who, like Peter, consult God, and yet suffer themselves to be hurried away by their passion or their false zeal, before they know his will.
" 50. % And one of them smote a servant of the high priest, and cut off his right ear."
The blind and indiscreet will, which is not guided by the will of the eternal wisdom, exposes itself so much the more to offend God, the more ready and eager it is to follow its own violent motion, even in seeking to serve him.
" 51. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him."
Jesus permits evil, in order only to bring out of it a greater good. He teaches us to return good for evil. The Spirit of Christ and of his true dis- ciples does not allow private persons to repel by force any violence, authorized by the name of lawful magistrates, how unjust soever it may be. Private revenge and public rebellion are things unknown to
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true Christians, who count it their glory rather to lose their own lives than to take away those of other men. The only miracle which appears not to have been asked of Christ, is this in favour of an enemy and an unjust aggressor; and he works it, not to deliver himself, but by the sole motive of his own inclination and charity.
" 52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves ?"
The reason why Christ is treated as a thief, is be- cause sinners are really such, in robbing God of his glory, and of every thing which they owe him. The best of persons are more sensibly affected by the ill usage which wounds their reputation and honour, (this usage being most proper for thieves,) than they are by any other kind of injustice. It is in order to secure us from that excess to which this sense of hu- man honour is apt to carry us, that Christ is willing to be treated as a thief, even he who has divested himself of all, and who is now just going to lay down his life.
" 53. When I was daily with you in the temple, ye stretched forth no hands against me : but this is your hour, and the power of darkness."
Christ determines the hour of his death, as a vo- luntary victim, who offers himself, not out of neces- sity, but out of choice and love. Such is the blind- ness of sinners, who think they reign and triumph when they accomplish their wicked desires; whereas they are only the instruments of the devil, who makes them serve his designs, as the devil is himself an instru-
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ment whom God makes subservient to his. This is, in truth, much more thy hour, O Jesus, than that of these impious wretches; the hour of thy great work, to which thou makest both the power of darkness, and the malice of men, subservient and instrumental.
Sect. VII. — Christ led to Caiaphas. The Denial and Mepenta?ice of Peter.
" 54. 5[ Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off."
O Jesus ! made a captive on purpose to deliver captives ! break the chains of my sinful habits, by that invisible power which cannot be bound or con- fined by men ! Let this captivity, which expiates all the ill use of the corrupt freedom of my will, and merits for me the cure, deliverance, and good use thereof, be the object of my religion, my gratitude, and my love.
" 55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them."
He who loves danger, and takes no care to avoid the occasions of sin, runs the hazard of perishing eternally. It is infinitely better for a man humbly to retire, acknowledging his weakness, and having recourse to Him who is the strength of the weak, till he vouchsafe to show him mercy, than wilfully to persist in performing a presumptuous promise, by endeavours which are still more presumptuous. The stronger we would fain appear, out of a confidence merely human, the more destitute are we of the strength of God.
CHAPTER XXII. Ill
" 56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him."
Every enemy is formidable to a person not sup- ported by God. An occasion which we entirely dis- regard, is sometimes very fatal to our virtue. If every thing be dangerous to us when we do not dis- trust ourselves, how much more is it so when we are possessed with an opinion of our own strength ! Pe- ter was extremely desirous to distinguish himself from the rest of the apostles, who humbly laid hold of the permission which Christ gave them to flee, intimated by those words, " Let these go their way," (John xviii. 8.) : but he distinguishes himself from them by nothing but a most shameful fall.
" 57. And he denied him, saying, Woman, I know him not."
This denial of which Peter is guilty, is a dreadful example of human infirmity. The love of life and the fear of death make men forget the best resolu- tions, when they have not been formed by God, and are not supported by an humble prayer. One of the chiefest of the pastors, overcome thus by a servant maid at the very first blow, warns us to be upon our guard against every thing, especially in a place and company to which neither our vocation nor our duty calls us.
" 58. And, after a little while, another saw him, and said, Thou art also of them. And Peter said, Man, I am not."
One sin hardens the heart, and disposes it for the commission of another. God permits Peter to fall more than once, that he may have no room to excuse
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his sin, as proceeding from surprise; and that he may seek the cause thereof in his own presumption. Such a one is surprised at the cowardice of Peter, who, upon a hundred occasions, wherein his duty obliges him to declare for the innocent, says, either by his words or his actions, " I am not of them."
" 59. And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him : for he is a Galilean."
One temptation, when not resisted, draws on an- other. The space of one hour is allowed Peter to recover himself, and he makes no use of it: in vain God gives men time for repentance, if he do not give them likewise a penitent heart. The patience of God serves only to harden the sinner, when it is not accompanied with the internal operation of grace. Without this, it is both ineffectual towards his re- , covery, and frequently the occasion of a new fall.
" 60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew."
Let us not be weary of considering the deplorable infidelity of the heart of man when left to himself. These three falls are, as it were, three witnesses of human weakness; and show plainly, that none but God knows perfectly how great it is. He permitted these falls in one of the chiefest of the pastors, to the end, that all the sheep may behold in him, what they are of themselves, and what they are by grace.
" 61. And the Lord turned, and looked upon Peter : and Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice."
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How powerful is the internal look of Christ ! Without it, nothing external can convert. With it, even the hardest hearts melt into tears. The cock had crowed, and yet Peter did not recollect himself, because Jesus had not yet looked upon him. He casts but one look of mercy upon this sinner, and his heart is pierced with grief. O turn not away from mine, O Lord, those eyes of mercy, on which my salvation and eternal happiness depend.
" 62. And Peter went out, and wept bitterly." All that we know of this apostle's repentance is, that he immediately quitted the occasion of his fall- ing, that he lamented his fall, and lamented it bit- terly. All the rest follows a true sorrow, and a true hatred of sin; because these can proceed from no- thing but a love to God, and this love pardons itself nothing, and spares nothing to please him. It is always a time to weep, because it is always a time to love : but it is not always a proper time to endeavour to make satisfaction for our sin in the sight of men. We must sometimes wait for a fit opportunity, as Peter did.
Sect. VI II. — Christ Mocked, Abased, and Con-
demned.
" 63. il And the men that held Jesus mocked him, and smote him."
God becomes the sport of his creatures; and he is pleased to endure it, to merit for us the grace to bear contempt with patience. Can the sinner suffer himself to be carried out into resentment, complaints, and revenge, when he beholds his Saviour and his God, innocence and holiness itself, in these circum-
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stances, retaining the meekness of a lamb, who could have lifted up his voice like a lion, and crushed all his enemies by the sole motion of his will?
" 64. And when they had blindfolded him, they struck him on the face, and asked him, saying, Pro- phesy, who is it that smote thee?"
Christ is willing to be deprived of the use of his bodily eyes, to open those of our mind. His divine sight is exposed to mockery and contempt, to expiate the abuse which human pride makes of knowledge. These soldiers insult and abuse the Son of God, but without knowing him : and Christians affront the God whom they know, as audaciously as if he were blindfolded, and could only guess at those who insult him. Thou seest every thing, O my God; and the very bottom of all hearts is known to thee. Cause me, therefore, to do every thing as under thy imme- diate inspection, and in thy presence.
" 65. And many other things blasphemously spake they against him."
Christ suffers these abuses and blasphemies to atone for ours. Grant, Lord, that I may forget all occasions of complaint which relate to myself, and employ my thoughts wholly upon the contempts and abuses which thou wast pleased to undergo for my sake. Thou sanctifiest these things by enduring them in thy divine person, thou makest of them a sacrifice to thy Father, a pattern of patience and hu- mility for me, and a fountain of grace for thy whole church. Grant me, I beseech thee, the grace to adore this divine object, to offer this sacrifice, to imitate this pattern, and to draw continually from this fountain-head.
CHAPTER XXII. 115
" 66. 51 And as soon as it was day, the elders of the people, and the chief priests, and the scribes, came together, and led him into their council, 67. Saying, Art thou the Christ? tell us."
Authority, sacerdotal dignity, and learning, with- out grace, serve often to destroy Christ and his church, whereas they ought to contribute solely to the establishment of his kingdom therein. If these men had been willing to have believed, they should have asked the prophecies concerning Christ, and the miracles which he had wrought ; and these would have answered for him, that he was the only Son of God. But they would fain induce him to speak with no other design but to destroy him. Preserve me, Lord, from being ever guilty of so heinous an outrage : grant, that I may never ask thee any thing, O eternal Truth, but only in order to follow and obey thee.
" — And he said unto them, If I tell you, ye will not believe : 68. And if I also ask you, ye will not answer me, nor let me go."
Let us here learn of the Son of God, to show always modesty and respect towards our superiors, how unjust soever they may be. We ought to be very reserved in the discovery of truths, when men are not well disposed to hear them ; that we may pre- vent their being contemned, and the other ill uses the wicked are apt to make of them, as much as we can.
" 69. Hereafter shall the Son of man sit on the right hand of the power of God."
Christ is faithful to his ministry to the very last, in declaring to those who are going to put him to death, the power of that state wherein his resurrec-
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tion would place him. He preaches indeed to the deaf, but he instructs his church, and honours the truth, by bearing witness to it, before the enemies thereof and his own judges. He does not in the least insult them, by threatening them with his power : he only declares to them, that, instead of that mortal life they are going to take from him, he shall receive a new one, full of power and glory.
44 70. Then said they all, Art thou then the Son of God ? And he said unto them, Ye say that 1 am."
The incarnation and resurrection of the Son of God being the fundamental mysteries of the Chris- tian religion, which were to make so many martyrs, it was necessary that Jesus Christ, as the head of them, should be himself a martyr for those truths. He knew very well that they would cost him his life : but he knew likewise, that life is a debt which all men owe to the truth, and that to sacrifice it to God is not to lose it.
" 71. And they said, What need we any further witness? for we ourselves have heard of his own mouth."
How different is the joy of these men, upon hear- ing the truth out of the mouth of Christ, from that of his true disciples ! These find therein the words of eternal life; but those convert it into words of death, both for Christ and themselves, by the abuse they make of it. Preserve me, Lord, I beseech thee, from abusing it; for without thv grace I can do no- thing else.
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CHAPTER XXIII.
Sect. I. — Christ accused before Pilate.
" 1. And the whole multitude of them arose, and led him unto Pilate. 2. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cesar, say- ing, that he himself is Christ a King."
Christ, who was accused of blasphemy against God, of treason against Cesar, and of sowing sedition among the people, affords those abundance of consola- tion who suffer under calumny, and admonishes judges and princes not to give credit to it very easily. There is certainly no conduct or behaviour in the world, how upright and innocent soever which it may be, can secure a man from accusations of this nature, since that of Christ could not secure him from them.
" 3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou say est it."
Christ is still willing to he called the Kins of this people, though they are so disloyal and ungrateful to him as to solicit his death. Let men do all they can to shake off the yoke of Christ's sovereignty, yet he will ever preserve his rights. He exercises his power over all men, either in punishing, or in chang- ing their rebellious wills. Grant, O Jesus, that I may be the subject of thy mercy and grace: vouch- safe to reign in my heart by thy love.
" 4. Then said Pilate to the chief priests and to the people, I find no fault in this man."
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A judge who is neither corrupted nor prepossessed, finds it not at all difficult to discover innocence in the midst of calumnies. Let us to our shame acknow- ledge, that there is often more equity and integrity to be found in a layman, and even in a heathen, than in a Christian, or a clergyman who is blinded by envy or interest. It is something, indeed, for a judge not to suppress and stifle the knowledge which he has of innocence : but he becomes the more guilty upon this account, if he abandons the defence of it, and delivers it up to its enemies.
" 5. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place."
The peaceable doctrine of Jesus Christ, repre- sented as seditious, is matter of comfort and consola- tion to those evangelical preachers who are aspersed. It is the common artifice of those whose bad doctrine or hypocrisy is discovered and laid open by others, to decry their accusers as turbulent and seditious per- sons. To hinder such false teachers from corrupt- ing every thing by their pernicious maxims and calumnies, is, if you will believe them, to trouble the consciences of men, and to disturb the peace of church and state.
Sect. II. — Christ sent to Herod.
" 6. When Pilate heard of Galilee, he asked whether the man were a Galilean. 7. And as soon as he knew that he belonged unto Herod's jurisdic- tion, he sent him to Herod, who himself also was at Jerusalem at that time."
How many Christians are there, who, like Pilate,
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make Christ subservient to their temporal affairs and designs ! What will not a judge do, rather than let a cause go out of his hands, from which he hopes to reap advantage ! On the contrary, a man endeavours to clear his hands of any cause, when he has so much honour as to be unwilling to betray innocence, but has not courage enough to defend it, to the hazard of his fortune, or of losing the friendship of the great. Christ never went to court of his own accord : he is led thither. And he appears there in bonds, to sig- nify to us, that truth is there seldom free from cap- tivity and insults.
" 8. 51 And when Herod saw Jesus, he was ex- ceeding glad : for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him."
Thus many people of the world learn the truths of Christianity with a joy arising only from curiosity, and not from any desire of being instructed in them, and of putting them in practice. Christ makes every thing instrumental to the accomplishment of his de- signs. Herod's curiosity gives our blessed Saviour an opportunity to increase the number both of his humiliations, and of the witnesses of his innocence, and likewise to draw from the mouth even of a Jewish king the condemnation of the Jews. The great men of the world always want some new sight for their entertainment and diversion. This was all the use which Herod and his court made of Christ.
" 9. Then he questioned with him in many words; but'he answered him nothing."
Christ hears not those who seek him only out of
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curiosity. The curiosity of men of corrupt minds, with regard to mysteries, is much to be suspected ; and we should not amuse ourselves in endeavouring to give them satisfaction. It is difficult for a man to come off with advantage, when he engages in dis- course concerning religion with persons who have no more than what human policy gives them. A re- spectful silence is an instruction for some, and a re- fuge against others. That person says a great deal who speaks by his modesty, his humility, and his patience.
" 10. And the chief priests and scribes stood, and vehemently accused him."
Corrupt priests and teachers are generally the most implacable enemies of Christ and of the truth. The passions betray those who are slaves to them. An afFected moderation would have rendered these ac- cusers less suspected, their accusations more proba- ble, and their envy less visible, than this vehemence ; but envy seldom or never consults prudence. And God permits this to be so for the honour of truth and innocence.
<; 11. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gor- geous robe, and sent him again to Pilate."
The curiosity of those who apply themselves to the reading of the holy Scripture and to religion only through this spirit, is most commonly turned into contempt — contempt produces libertinism, this leads to atheism, and atheism to damnation. There are scarce any places to be found in the gospel, where- in we do not learn of Christ, that it is the lot and portion of true Christians, as well as of their Head, to
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be contemned and despised by the world. It is not in the courts of princes that faith and a reverence for holy things are most conspicuous. It is not from carnal men that we can ever learn how much silence and humility are to be esteemed, since they look upon these things as no better than folly.
" 12. 51 And the same day Pilate and Herod were made friends together ; for before they were at en- mity between themselves."
Irreligious men and heretics, though ever so oppo- site to one another, frequently unite together against Christ, his truth, and his church. Worldly inter- est divides carnal men, and worldly interest makes them friends again; but religion rather suffers than gains by this reconcilement. In a very little time, O Jesus, thy death will reconcile and unite together, not only a Gentile and a Jew, but Jews and Gentiles, by one and the same faith, in one and the same body, and under one and the same Head.
Sect. III. — Barabbas preferred to Christ.
" 13. f And Pilate, when he had called together the chief priests, and the rulers, and the people, 14. Said unto them, Ye have brought this man unto me, as one that perverteth the people ; and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15. No, nor yet Herod: for I sent you to him ; and, lo, nothing worthy of death is done unto him."
God is pleased to make use of all sorts of means to manifest the innocency of his Son, as he does to cause his truth to triumph, and to enlarge his church. Vol. III. F 57
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Pilate, who here strongly insists upon the conduct of Herod as an argument in favour of Christ, will cer- tainly condemn those Christian judges who do not hold out in defence of calumniated innocence even so long as this heathen. But this heathen condemns himself, in declaring Christ innocent of that very crime against the state for which he is just going to deliver him up to be crucified. That man is in a very miserable condition indeed, who is not at all the better even for that little good which he does amongst abundance of evil.
" 16. I will therefore chastise him, and release him. 17. (For of necessity he must release one unto them at the feast.)"
If Christ be guilty, why should he be released ? If he be innocent, why should he be chastised ? We see here a representation of the corrupt management of a judge who would fain please every body, instead of having regard to justice alone. For a man to expose it to suffering, at the same time that he knows and publishes it, is to dishonour and disgrace it : as if it did not deserve to have every thing sacrificed for its sake.
*f 18. And they cried out all at once, saying, Away with this man, and release unto us Barabbas :"
There is nothing in the world which the wicked man will not prefer before truth in order to satisfy his passion. How false is the judgment of the world ! Who can have any regard for it after that which it passes upon Jesus Christ? Let us judge of the injury here done to Christ, by our own dispo- sition and resentment, when we are placed beneath some contemptible person. Let us be ashamed of
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being so apt to complain of unjust preferences. Can quarrels, revenge, and deadly hatred, arising from disputes about rank and punctilios of honour, sub- sist any longer after such an example ?
" 19. (Who for a certain sedition made in the city, and for murder, was cast into prison.)"
To what degree does not the Son of God abase himself? A robber preferred before the Saviour of the world, a seditious villain before the Prince of peace, and a murderer before the Author of life, to purchase for us salvation, peace, and life eternal. These wretches make a great outcry concerning the public good, the rights of the prince, and the royal prerogative, in order to oppress our blessed Saviour : but they entirely forget and neglect all this in begging the releasement of a seditious person, and an enemy to peace and the public good. Thou seest, Lord, the corruption of man's heart. Since it is in order to cure this heart that thou art pleased to bear the effects of its corruption, vouchsafe to apply this re- medy to mine.
" 20. Pilate therefore, willing to release Jesus, spake again to them."
The voice of our sins, which requires the death of Christ, is more strong and prevalent than that of Pilate, which intercedes for his life. The world is full of these imperfect good wills, which never pro- ceed to execution, and which serve only to render sinners more inexcusable, because they sin with knowledge and a full sight of their duty. Give us, Lord, an active and efficacious will to perform our duty : and abandon us not to the weakness of our own desires.
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" 21. But they cried, saying, Crucify him, cru- cify him."
See here the inconstancy of the friendship of the world ! The very same persons, but six days ago, cried out, " Hosannah to the Son of David," who now cry out, " Crucify him, crucify him." What a strange forgetfulness was here of so many benefits ! What strange ingratitude was this in a people who had been eye-witnesses of so many miracles ! But how great the goodness and charity of Christ, who foresaw all this ingratitude at the very time when he heaped his blessings upon them; and who loses no- thing of his meekness even now, when they demand his death.
" 22. And he said unto them the third time, Why ? what evil hath he done ? I have found no cause of death in him : I will therefore chastise him, and let him go."
Strange condition this of the Son of God, given up by the justice of his Father to the discretion of his creatures ! He meets with no good will but in his judge, and this has no other effect but to make him suffer the more. How often has he turned into good the evil which men were contriving against us? And the justice of God permits that very good which Pilate designed to do him, to be turned to his dis- advantage.
" 23. And they were instant with loud voices, requiring that he might be crucified : and the voices of them and of the chief priests prevailed."
The confederacy and clamour of the wicked often prevail against the reasons of those who speak in behalf of truth and justice. Injustice and envy
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have more perseverance in their wicked designs, than the good intention of Pilate has in endeavouring to save Jesus Christ. In the perverse and stubborn wills of these hardened wretches, I plainly perceive what mine would certainly be, if thou, Lord, shouldst abandon it to its own natural obduracy.
Sect. IV. — Christ delivered up to the Jews. Simon the Ci/renian. The Daughters of Jerusalem.
" 24. And Pilate gave sentence that it should be as they required. 25. % And he released unto them him that for sedition and murder was cast into prison, whom they had desired ; but he delivered Jesus to their will."
He who loves any thing more than truth, will abandon it sooner or later. Christ is delivered up to the will of man, that man may deliver himself up to the will of Christ through his grace. Lord, I see myself in this criminal as in a glass; thou takest my place in taking his, and in setting him at liberty by thy death. O may thy Father see and own me in thee ! Grant that he may behold me covered with thy blood, nailed to thy cross, and obedient even unto death, like one of his children, like one of thy members !
" 26. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus."
God never leaves any person alone who bears his cross for the sake of him. It is a great favour to be chosen of God to accompany an afflicted soul, and to keep it from sinking under the burden of its
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cross. Nothing affords greater consolation to one who feels the weight of it, and fortifies him more, than the example of another who bears it with con- stancy and courage. Lord, abandon not those whom the world crucifies for defending thy cause — give them that strength, consolation, and support, of which they stand in need !
w 27. 51 And there followed him a great company of people, and of women, which also bewailed and lamented him."
Happy that person, who follows Christ bearing his cross, who compassionates his pains, and sheds tears over him ! We see here none but the meaner sort of people touched with compassion for Christ, and bearing him company while he carries his cross. All the rest, the king of the Jews, the Roman gover- nor, the high priest, the chief priests, doctors of the law, scribes, and soldiers, all these concern them- selves no otherwise about Christ than only to con- tribute to his sufferings. That compassion which shows itself by outward expressions, is not the most perfect; but the simplicity and sincerity of those souls who thus take part in the pains and sorrows of the Son of God, supplies what is defective in them. God assembles together about Christ, as he carries his cross, the pious souls which were in Jerusalem, on purpose that they may reap the fruits of this painful journey of Christ, of the example of this adorable victim loaded with the wood of his sacrifice, and like- wise of the instructions which this dying Saviour has yet to give them.
" 28. But Jesus, turning unto them, said, Daugh- ters of Jerusalem, weep not for me, but weep for yourselves, and for your children."
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At the court Christ kept a perfect silence : he vouchsafed not to honour king Herod with so much as one word ; and he here speaks in public to the meanest of the people. How ought this preference to humble the great ! How ought it to comfort those, whom they generally look upon as mere worms of the earth, unworthy of their notice, but whom Christ thinks worthy of his notice, his acknowledg- ment, and his last instructions ! One of the fruits of our applying our minds to the contemplation of Christ's sufferings, and raising in ourselves a com- passion for them, is to receive instruction concerning those crosses and afflictions which will in all proba- bility happen to us, to prepare ourselves to bear them like Christians, and to enter into the spirit of repen- tance for our sins. In vain do we weep for Christ, if we do not weep for ourselves, when we consider the justice of God. A man must have a heart as good as that of this good Shepherd, to forget the evils which he suffers himself, and to be mindful of those of others, though as yet at a great distance. This ungrateful city cannot be blotted out of his mind to his very last breath. How terrible an ex- ample is this against the revengeful !
" 29. Fors behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck."
We have not indeed any reason to fear those very evils which were to happen at the siege and destruction of Jerusalem ; and yet these words are directed likewise to us, because these calamities prefigure those of the damned, who shall seek death without being able to
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find it, and shall suffer an eternal confusion. No- thing but repentance can prevent these miseries. It is a very great mercy, that Christ vouchsafes thus to warn and persuade us to avoid the wrath of God ; but it is a very great misery, and a most deplorable blindness in men, to receive no manner of advantage from it, by continuing still in impenitence. Every sinner ought to apply to himself in particular this general admonition.
" 30. Then shall they begin to say to the moun- tains, Fall on us ; and to the hills, Cover us."
Thus an insupportable confusion shall fall on all those who have been ashamed to perform the duty of repentance. All desires to escape the wrath of God will be altogether fruitless and ineffectual, when the time of mercy is past. The state and condition of a person who dies without any repentance, or with one which is late, imperfect, and doubtful, has some- thing in it very dreadful : but how much more dread- ful will it be, when he finds himself at the tribunal of his Judge, without any other refuge than these wishes of despair ! Let us prevent them by an effi- cacious will; and let us earnestly beg this will of God. Let us hide ourselves in the holes of the rock, in the wounds of Jesus Christ, while they con- tinue open to us.
"31. For if they do these things in a green tree, what shall be done in the dry?"
If Christ, the tree of life, full of the juice of grace, truth, and righteousness, is treated with so much rigour for the sins of men, let us not wonder to see the most holy persons suffer in this life. What have not the wicked to fear, who are no other than dry
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and barren branches, cut off from the stock, when they see holiness itself overwhelmed with sorrows and afflictions ? It is only at the foot of the cross, that we can frame true ideas of the justice and anger of God. All that we see besides is no more than a shadow of them.
" 32. 51 And there were also two others, male- factors, led with him to be put to death."
My God, into what company hast thou brought that Son, who lives and reigns eternally with thee, in the society and unity of the Holy Spirit ! By this thou art pleased to comfort those, who, being oppressed by the calumnies and injustice of men, are confined to the company of malefactors, in a dungeon, in the galleys, and perhaps on a scaffold. Cause them, O my God, by the perception of a lively faith, to be sensible of the consolation arising from the conformity of their state with that of thy beloved Son.
Sect. V. — Christ crucified and insulted. The Title on the Cross.
" 33. And when they were come to the place which is called Calvary, there they crucified him, and the malefactors; one on the right hand, and the other on the left."
Christ, in submitting to the punishment of slaves, joins the greatest of ignominies with the most vio- lent of all pains, that nothing may be wanting to the example of patience and humility which he intends to give us in his death, and to the remedy which he prepares thereby for the cure of all our wounds. Ap- ply this remedy to me, O adorable Physician ! Cause
f 3
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me to imitate this example, and vouchsafe to imprint thyself in my soul as my pattern, O thou Head of the truly humble and the truly penitent !
" 34. 51 Then said Jesus, Father, forgive them; for they know not what they do."
These are adorable words of the oblation of the grand sacrifice of Christ, spoken by him whilst they were nailing him to the cross, where this new Priest, laid upon this new altar, offers himself as a victim for the ignorances of the people. If a God must die, it must be out of an excess of love, and carry- ing it to its highest perfection, in offering his blood for those who shed it, in making himself the media- tor and advocate of sinners, and in interceding for grace and salvation for his enemies and executioners. He dies as the martyr of his own divinity, confessing and sealing with his blood this fundamental truth of the Christian religion, which has made so many mar- tyrs, namely, that he was truly the Son of God, which he declares by using the term, " Father." Settle and establish in thy church, O Lord, this double foundation of its faith and morality — thy divinity and thy love — against the new enemies of both. If these men sin out of ignorance, this does not excuse them, any more than it does thy execu- tioners ; but it renders them however more worthy of compassion, through the extremity of their mis- fortune.
" — And they parted his raiment, and cast lots."
That which is done here by the avarice of these soldiers, was guided and directed by the same Spirit who had foretold it; to give the greater authority to these mysteries by the completion of the least cir-
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cumstances. Lord, thou abandonest and givest up to thy executioners these garments, made by the hands of men ; but thou leavest us garments far more precious than these, since thou vouchsafest to clothe us with thyself in baptism, and to give us thy virtues, mysteries, grace, and holy Spirit, to cover the naked- ness of our heart. Grant, O Jesus, that we may be always clothed therewith, both within and without.
" 35. 51 And the people stood beholding : and the rulers also with them derided him, saying, He saved others ; let him save himself, if he be Christ, the chosen of God."
As long as this life lasts, the righteous continue exposed to the insults of the world : and, what is worse, it does what it can to rob them of their trust and confidence in God, and to cause them to mur- mur against his Providence. Our churches are to us instead of Calvary; our altars, instead of the cross ; and the eucharistical sacrifice, instead of the sacrifice of the death of Christ, of which it is the most lively representation. Would to God, that those who here made of the mystery of the cross only a spectacle of curiosity, and an occasion of dis- honouring Jesus Christ, had not still imitators in these days ! I adore thee, O Jesus, both upon the cross, and when I approach the altar, as the Saviour, who hast delivered us from our sins; as the Christ, who pourest upon us of the fulness of the unction of thy Spirit and thy grace ; and as the only chosen of God, in whom all the rest are elected, sanctified, and glorified as his members.
" 36. And the soldiers also mocked him, coming to him, and offering him vinegar,"
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See here the comforters whom Christ finds o-a earth, in the clay of his sufferings, and in the ex- tremity of his sharpest pains ! He thirsts, and no man offers him so much as one drop of water ! They give him vinegar, while sinners gratify their taste with the most delicious liquors. Lord, apply to our sensuality the remedy which thou preparedst for it by this particular suffering !
" 37. And saying, If thou be the king of the Jews, save thyself."
O my God, how true is it, that carnal men can- not comprehend the dispensations of thy wisdom and thy Spirit ! Jesus is the king of the Jews, in reign- ing by his grace not over Jews according to the flesh and the letter, but over Jews according to the Spirit and the truth ; and this grace is the fruit of his cross and death. It is by dying that he establishes his kingdom, gains his people, and saves them. Let this be to the Jews a stumbling-block, and to the Gentiles foolishness — it shall ever be the object of my adoration, my gratitude, my hope, and my love !
" 38. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew,
THIS IS THE KING OF THE JEWS."
Pilate, from being the judge of Christ, seems to become his first apostle to the Greeks, Romans, and Hebrews, publishing to them his reign upon and by the cross. It is just, O Jesus, that every tongue should confess that thou art a king upon the cross, as well as in thy glory, until the time come when every knee shall bow at thy adorable name. Give me that reverence, obedience, religion, gratitude, and love, which I owe thee in this quality and this state of
CHAPTER XXIII. 133
suffering. Let my submission to whatever afflictions may befall me for thy sake, or by thy appointment, be to me a pledge and assurance of my fidelity towards thee, O my crucified King !
Sect. VI. — The penitent Tliief.
" 39. % And one of the malefactors, which were hanged railed on him, saying, If thou be Christ, save thyself and us."
Dismal and irrecoverable estate indeed, when even the last punishments of sin do not open the sinner's eyes ! Let us adore the justice of God, and his judgments upon sinners. He who suffers blasphem- ing God, without faith, hope, and submission, suffers as a reprobate. It is a favour to be punished in this life, when a man knows how to make a good use of his sufferings ; but how rarely is this grace to be found ! Whoever suffers altogether by constraint, both without accepting of his sufferings in the spirit of repentance, and without the benediction or unction of the Spirit of God, suffers doubly, without comfort, and without benefit. Miserable is he who makes this choice !
" 40. But the other, answering, rebuked him, say- ing, Dost not thou fear God, seeing thou art in the same condemnation ? 41. And we indeed justly ; for we receive the due reward of our deeds : but this man hath done nothing amiss. 42. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom."
The elect, by accepting their cross, suffer abun- dantly the less, are comforted by God himself, and receive an infinite reward. The penitent thief is the
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first confessor of Christ's heavenly kingdom, the first martyr who bore testimony to the holiness of his sufferings, and the first apologist for his oppressed innocence. He consecrates to Christ whatever he has at liberty — his heart to believe in him, and his tongue to confess him. The first fruit of faith in a penitent punished for his sins, is, to consider the difference there is betwixt the sufferings of Christ, entirely innocent, and those of sinners. The second is, to acknowledge that he himself suffers justly. The third is, to have compassion on those who lose all the fruit of their sufferings by receiving them ill, and to exhort them to repentance. The fourth is, not to be offended or scandalized at the humiliations of Christ. The fifth, to expect his eternal king- dom. The sixth, to pray humbly to him. And the seventh, to have no other ambition than to be re- membered by him, for his memory is his heart ; and all is well when we have a place therein.
" 43. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise."
Let us admire how exceedingly God comforts true penitents at the time of death by a lively hope. Whoever perseveres united in heart to Christ in his sufferings, shall be united to him in his glory. One sinner is converted at the hour of death, that we may hope — and but one, that we may fear ! Christ, the sovereign dispenser of his own grace and glory, gives it to a thief at the last moment of his life, to show us that he does not give it to merit. The bounty of God surpasses the utmost hopes of true penitents. The person before us here begged only to be M re- membered," without presuming to mention a word
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relating either to time, or to any thing else ; and Jesus promises hira heavenly repose, the joy of pos- sessing it together with himself, and the enjoyment of it that very day. What sinner will not be attracted by a goodness so bountiful, preventing, and divine !
Sect. VII. — Darkness. The Death of Christ. The Centurion. The holy Women. Joseph. Christ's Burial.
" 44. 51 And it was about the sixth hour, and there was darkness over all the earth until the ninth hour."
How much thicker was the darkness which covered the hearts of the Jews, since they did not per- ceive by this miracle, that they had crucified their King and their God ! Let it admonish us at least to return the humblest thanks to Christ, for having merited for us, by his death, the light of faith, and the grace of his covenant.
"" 45. And the sun was darkened, and the vail of the temple was rent in the midst."
God speaks even yet by inanimate creatures to this obdurate people, who refused to hear his son. He makes use of every thing to awaken the sinner; but the sinner, by his obduracy, renders every thing ineffectual, when God works not an internal and in- visible miracle upon his heart. How is it, that they do not now at least know, that it is the Sun of their souls, whose light and life they have extinguished and put out, and that his death rends the vail of types and shadows, discovers the truth, and opens heaven ! But the time is not yet come.
" 46. % And when Jesus had cried with a loud
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voice, he said, Father, into thy hands I commend my spirit : and having said thus, he gave up the ghost."
The cry of Jesus shows the reality of his human nature, the extremity of his pains, and the ingrati- tude of men. This is the cry of the true Abel, whose blood intercedes for mercy towards sinners. One fruit of these last words is, to teach us to resign ourselves up willingly to God as our Father, at the time of death, after the example of Jesus Christ. He lays down his life of himself, as a voluntary vic- tim. Let us learn, in imitating him, to be always ready freely to sacrifice our own. As the true wheat of the elect, he dies here on earth, in order to bring forth much fruit in heaven. How large a field of meditation does every one of these last words afford us ! How much is there in them to be adored and imitated ! How many other duties are we obliged to perform towards a God, who dies for us such a death, and by such a love !
" 47. ^[ Now, when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man."
The first-fruits of the death of Christ, are not for a priest, a doctor of the law, a Pharisee, or for any Jew, but for a Gentile, a soldier, who was present at it merely by the duty of his post. How far are thy judgments, O my God, above the reach of our understandings ! The Jewish priests, notwithstand- ing all the helps they had from the law and the pro- phets, from the miracles and preaching of Christ, could see nothing of his holiness ; and thy mercy supplies the want of all those things in the heart of this centurion, and causes him to know and confess
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the Saviour of the world. Let us adore these judg- ments of God, his justice towards some, and his mercy towards others.
" 48. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned."
The second graces are for the common and illi- terate people, who were not so much set against Christ, and had not contributed to his death out of any malicious design, as others had done. Many of these people, but a few hours since, had cried out, " Crucify him, crucify him ;" and yet Christ vouch- safes to touch their hearts, and to give them the grace of repentance. On the contrary, with how much difficulty does a revengeful person pardon an injury; and how long must one wait for some small testimony of reconciliation ! Let us adore the readi- ness of Christ in pardoning those who were instru- mental in his death, and condemn our own slowness and backwardness in forgiving the least offences.
" 49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, be- holding these things."
Christ has often curious and inquisitive spectators of his mysteries, who are only present in body j but love and fidelity are the things which keep these holy women here, as they were those which caused them at first to follow Jesus Christ. His grace drew them to him ; his grace detains them. Effect in my heart, O Jesus, that which thou didst effect in theirs. Grant that I may never contemplate thee fastened to the cross, but with reverence and religion, never but with a crucified heart.
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" 50. % And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:"
Fidelity in taking part in the humiliations of Christ, is a thing very rare in a person of quality. Joseph is the first confessor of Christ in his state of death. It was for this particular office that God prepared him by that goodness and justice, which are here praised by the evangelist, and of which it is the reward. The majesty and magnificence of God, and his design of setting off the humiliations of his Son, are the cause of his reserving to himself some great persons, to be peculiarly applied and conse- crated to the mystery of his burial. We do not enough consider this mystery, though it be particu- larly set down in the Scripture and in the creed. It is the emblem of baptism, wherein we are buried with Christ.
" 51. (The same had not consented to the coun- sel and deed of them :) he was of Arimathea, a city of the Jews ; who also himself waited for the king- dom of God."
God has servants of several sorts; and graces* the measure and quality whereof are little knowu to men. We must not proceed rashly to judge in this matter, nor to condemn those, who may seem to us to be too reserved on some particular occasions. There are some persons, of whom God requires no more, with respect to public acts of injustice, than only not to join in them, and to live according to the rules of Christian faith and hope, unless they are particularly obliged by their state of life or their ministry, to oppose injustice, and to speak in behalf
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of innocence. We know that Joseph " consented not to the counsel and deed of them ;" but we do not know whether he spoke on this occasion or not.
" 52. This man went unto Pilate, and begged the body of Jesus."
Faith draws even from the death of Christ the courage to declare for him. On such dangerous occasions, a man may easily know, whether he has been silent through cowardice and fear, or according to God's will, and by his Spirit. To beg " the body of Jesus," is to beg the victim of the world, the most precious relic which can possibly be imagined, and the source of all graces. Happy he who begged it, received it, and disposed of it as God required him to do.
" 53. And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid."
God causes his Son to receive the honour of a burial, that it may serve as a declaration of his inno- cence, and as a proof of the reality of his death and resurrection. Christians are well enough disposed to honour the death and resurrection of Christ, but few are mindful of his burial. This, according to Paul, is the model of a Christian life, which is a life hid from the world, a life wherein we labour, not only to crucify, but likewise to bury the old man ; so as that nothing may any longer appear but the new man, and such things as are worthy of him.
" 54. And that day was the preparation, and the sabbath drew on. 55. % And the women also, which came with him from Galilee, followed after, and be- held the sepulchre, and how his body was laid."
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Jesus Christ, being dead, draws to his sepulchre those holy women, who had continued faithful to him at the cross. These souls, devoted to the service of his sacred humanity, to feed and support him, during his life, seek him after his death, that they may serve him, as long as they know him to remain on earth. Let us bury and serve him in the poor, since he has left them in his place, and has in them continual wants and necessities to be supplied.
" 56. And they returned, and prepared spices and ointments; and rested the sabbath-day, according to the commandment. "
The honour which these pious women prepare for the body of this divine victim, is a mark of its sanctity, and of the consecration of this holy flesh, by its being offered as a sacrifice. It is upon this account that we likewise pay some honour to the bodies of Christians, as being the temples of the Holy Ghost, and parts of that adorable victim.
CHAPTER XXIV.
Sect. I. — The holy Women at the Sepulchre. The Incredulity of the Apostles.
u 1. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them."
The diligence and earnestness of a soul which seeks God, is represented in these holy women. All sloth must be shaken off, when the doing some- thing for Jesus Christ is the matter in question.
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There are two conditions, which ought to precede the good works which we would offer to God : we must prepare ourselves to perform them with holy dispositions; and we must set about them without delay.
" 2. And they found the stone rolled away from the sepulchre."
When persons have a true confidence in God, obstacles do not hinder them from undertaking what- ever they have reason to believe he requires; and the removal of them they leave to him. All man- ner of difficulties vanish before those who are led by a lively faith, and a sincere desire to please God.
" 3. And they entered in, and found not the body of the Lord Jesus."
God sometimes tries those who seek him, when they think to find him in the exercises of piety. It is no small mortification to a soul which loves God, to lose an opportunity of serving him, when it ima- gines itself so happy as to have one present.
" 4. And it came to pass, as they were much per- plexed thereabout, behold, two men stood by them in shining garments:"
The absence of Jesus Christ ought always to give us some perplexity, and to make us fear, lest this has happened through our own fault. God never leaves those souls in trouble long, whom he exercises by withdrawing himself from them : if he do not send them comforters from heaven, he causes them to meet with visible angels upon earth, for their sup- port and consolation. The only way is to be faith- ful to him ; and he will certainly be so on his part.
" 5. And as they were afraid, and bowed down
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their faces to the earth, they said unto them, Why seek ye the living among the dead?"
We never seek Jesus Christ without benefit and comfort, when we seek him sincerely, and with our whole heart. How full of consolation is this gospel of life to those souls who are wholly taken up in contemplating the death and burial of their Saviour ! The mysteries of the cross and death of Christ, to those who apply themselves thereto with faith and devotion, are a means of arriving at the joy of his new life.
" 6. He is not here, but is risen : remember how he spake unto you when he was yet in Galilee,"
Whoever by mortifying himself seeks Jesus Christ dead, shall find him risen again, by receiving the Spirit and participation of his new life. The belief of mysteries is founded chiefly upon the word of Christ. It is to this word that the angels refer these very souls, whom they instruct with their own mouth by the direction of God. Render our minds intent, O Jesus, and make us always remember, that thou art no longer visible here below, that heaven is the place where we must seek for thee, and that thou art to be found only by faith.
" 7. Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again."
Strange necessity of the humiliations and suffer- ings of Christ ! How can sinners then pretend to be exempted from suffering? It was not indeed absolutely necessary in itself that the Son of God should be the victim of his Father ; but it was ne- cessary, that he should be so, supposing the designs
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of God concerning the satisfaction of his justice, and the salvation of men. Since Christ, according to the divine decrees, was to be the principle of our life and righteousness, and the head of the elect, it was necessary, that, after he had appeased the wrath of God by his death, he should receive a new life by his resurrection.
" 8. And they remembered his words,"
The remembrance of the words of Christ on pro- per occasions, is a grace which proceeds from Christ himself. It was he who assisted the memory of these pious women, and who worked in their hearts, at the same time that the angels exhorted them to remember.
" 9. And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. 10. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles."
These women, who had more courage than the apostles at the time of Christ's passion, receive the first news of his resurrection, and are the persons who inform them of it. It is the duty of those pious souls, whom God visits with particular graces, to acquaint their pastors or directors therewith, and to submit them to their judgment. Obedience pre- serves those graces which piety has obtained, and gains a new degree of grace to make use of them.
" 11. And their words seemed to them as idle tales, and they believed them not. 12. f Then arose Peter, and ran unto the sepulchre; and, stoop- ing down, he beheld the linen clothes laid by them- selves, and departed, wondering in himself at that which was come to pass."
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The wonder of Christ's resurrection infinitely sur- passes the hopes and understandings of men. God did not perhaps require of the apostles, that they should believe so great a mystery upon the bare word of two or three women ; but he only begins to awaken their faith by this first account. Peter, as one of the chiefest of the apostles, runs to the sepul- chre, believes, wonders, and is thereby disposed to receive with greater faith the visit of our blessed Lord.
Sect. II. — The two Disciples goiilj* to Emmans.
" 13. f And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14. And they talked together of all these things which had happened."
If the faith of these two disciples was somewhat weakened, yet they were at least filled with the re- membrance of Christ's mysteries: and for persons to love to discourse of holy things, is one means to raise aud revive their hope. Would to God, that Chris- tians would in their journies and conversations imitate them, instead of entertaining one another with trifles, as they generally do.
" 15. And it came to pass, that, while they com- muned together, and reasoned, Jesus himself drew near,* and went with them." [* Fr. Came and joined them.]
How profitable and advantageous is it, to discourse of Jesus Christ ! If, when we speak of him with piety, he do not become visibly present indeed, yet he becomes more present to our heart by an increase
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of grace. Let us admire and adore the charity of the good Shepherd, who, as soon as ever he is risen again, labours to gather his dispersed flock, and to bring back his sheep which were gone astray. Vouch- safe, O Lord, to join thyself unto us, to act, and go along with us, in all our undertakings and journeys, to sanctify them by thy Spirit.
" 16. But their eyes were holden that they should not know him."
If grace open not our minds, they will continue eternally shut with respect to the mysteries of Christ. God has his secret and wise designs, when he some- times hides himself from those whom he loves the most. The ignorance to which God, out of his just anger, abandons the wicked by way of punishment, is one thing ; that into which he permits the righ- teous to fall, only to exercise and try them, is an- other. We may have Jesus Christ with us, and not know him. We may walk along with him in his ways, and yet not see clearly into his conduct.
" 17. And he said unto them, What manner of communications are these that ye have one to an- other, as ye walk, and are sad?"
Christ compassionates the sorrows of those who have a sense of his. This grief and sadness for having lost him, though weak and imperfect in itself, is notwithstanding pleasing to him, and prepares them for something more perfect. It is even the weakness and imperfection of the disciples which oc- casions this visit, and draws upon them the comfort and consolation of so good a Master. Who will not hope in him?
Vol. III. G 57
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" 18. And the one of them, whose name was Cleopas, answering, said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?"
How many Christians are such strangers in the church, that Christ and his mysteries are almost utterly unknown to them, after so many ages of pre- dictions, miracles, and instructions ! Let our faith render the mystery of the cross so familiar to our minds, that we may never be surprised whenever the cross presents itself unto us.
" 19. And he said unto them, What things? And they said unto him, Concerning Jesus of Na- zareth, which was a prophet mighty in deed and word before God and all the people : 20. And how the chief priests and our rulers delivered him to be con- demned to death, and have crucified him."
Death and glory cause a forgetfulness of what has been suffered during this mortal life. Christ seems to be such with respect tc the apostles, as they them- selves were with respect to him. He forgets, as it were, his state of infirmity, as they had forgotten his divinity. The praise of a bishop, or of a minister of the church, cannot be real and substantial, unless it include these two things, deeds and words, doing and teaching. It is a matter of small moment, to charm the ears with fine discourses, or to dazzle the eyes with remarkable and shining actions; it is only by the works of a holy life, that a man is in the sight of God such as he ought to be. If an extraordinary mission be not authorized by miracles, we are not obliged to have any manner of regard to it. If piety
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do not support preaching and ecclesiastical labours, a man either labours altogether in vain, or at least in vain as to himself.
" 21. But we trusted * that it had been he which should have redeemed Israel : and besides all this, to-day is the third day since these things were done." [* Fr. Hoped.]
Alas, what is the spirit of man without the Spirit of God, even in those who were appointed to be the founders of the church, and the preachers of the faith ! It hopes for every thing, when there is the least foundation imaginable; and it despairs of every thing, in the time of the greatest hope. True faith waits for God's proper time, without any concern or anxiety : Christian hope is such, only by patience and perseverance. The deliverance and salvation of the heart are the things which both aim at and expect.
" 22. Yea, and certain women also of our com- pany made us astonished, which were early at the sepulchre ; 23. And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.',
Early in the morning of the third day the sepul- chre is found empty, angels descend from heaven to publish the resurrection, and the apostles themselves find not Christ's body in the tomb : is not all this enough to put these wandering pilgrims again into the right way, who had been instructed by the preaching of the Son of God? But nothing exter- nal is sufficient to inspire men with faith and hope ; this is the work of internal grace, which operates in the heart. This incredulity of the apostles is mys- terious, it makes a part of the economy of the divine
g2
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dispensations, and is instrumental in promoting the faith of all people. God frequently permits faults in others for our instruction ; and the falls of the most perfect are useful in supporting the most weak.
M 24. And certain of them which were with us went to the sepulchre, and found it even so as the women had said; but him they saw not."
For this very reason they ought to have believed he was risen ; for he could not have been so, if they had found him there. But without grace, that which should contribute to awaken and fortify faith and hope, serves only to weaken them the more; whereas, with grace they are nourished, and increase by those very things which seem most violently to obstruct and oppose them.
M 25. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken I"
This reproof from Christ seems somewhat harsh and severe, but it is extremely charitable, and neces- sary to awaken their faith. A flattering mildness or gentleness, which lulls the sinner asleep, is no other than a real cruelty ; whereas, on the contrary, a sharp word is a kind instance of severity, and a ne- cessary remedy to open the eyes of a friend. The mystery of the cross is the salvation of the world. Whoever does not believe it, disowns all the pro- phets, or does not understand them at all.
" 26. Ought not Christ to have suffered these things, and to enter into his glory?"
The necessity of suffering is unavoidable : there is no other gate by which we can enter into glory. This is the way of salvation for the whole church ; it is that of every one of the elect : it was the way
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of the Head, and it must be that of the members. In vain would men hope to find out another way, more easy, and better suited to the inclinations of nature. For the more it is flattered, the more is it corrupted, and rendered more unworthy of God. It cannot possibly be either sanctified or saved, but by mortification, which makes one part of the cross. No, Lord, I desire no salvation, but through the virtue, and by the participation of thy sufferings; and it is in these very sufferings that I find the grace and strength to partake of them in thy Spirit.
" 27. And beginning at Moses and all the pro- phets, he expounded unto them in all the scriptures the things concerning himself."
All the Scriptures, even those of the Old Testa- ment, are full of Jesus Christ. We find him in them, when we know how to seek him as we ought; and this we must do by the light of faith, and of the love of Jesus Christ himself. Let us pursue the intimation here given us by Christ, in order to attain to the true knowledge of his mysteries. How worthy is this study of a Christian, instead of those vain sciences with which the mind is generally filled ! Vouchsafe, great God, to give us a relish and love for thy Scriptures, and a perfect understanding of them. Let it be our delight to seek, to find, and to taste Christ in them ; and to admire therein the holiness and wonders of thy conduct, in relation to him, to his church, and to all his elect.
M 28. And they drew nigh unto the village whither they went: and he made as though he would have gone further."
God tries the charity of his servants as well as
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their faith. He seems sometimes to be withdraw- ing himself from a soul, when he is ready to mani- fest and communicate himself thereto in the fullest manner. The fear of losing him increases our esteem both of God and of his gifts, and kindles in us a more ardent desire of them : and it is by this desire that he causes us in some sense to deserve not to lose them, and to receive a more abundant participation of them.
"29. But they constrained him, saying, Abide with us; for it is toward evening, and the day is far spent. And he went in to tarry with them."
The love of truth, and the influence of charitable instructions, cause charity to grow and increase in the heart. In this manner ought we to use a holy violence towards Christ in the persons of the poor, and, as it were, constrain him to receive our hospi- tality and our alms. We must likewise use this holy violence towards him in prayer, that our imper- fections may not constrain him to forsake us. Happy is that person who fully knows what it is to possess him by faith and charity, and by the holy eucharist ! The time of receiving this, is the proper time to im- portune him more earnestly to make his abode in us. How much greater reason have we to redouble our importunities, when we see the Sun of righteousness begin to decline, and the light of faith to grow dim, in ourselves, in our brethren, or in the church, and more especially when the day of life is likewise far spent ?
" 30. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them."
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Christ himself feeds those who feed him in the poor. We may know religious persons, not only in the exercises of religion, but even in the most com- mon actions of life, which they convert into holy actions, by the holiness of their dispositions, by prayer which sanctifies every thing, and by the obla- tion which they make thereof to God. The meals of Christians ought to resemble those of Christ ; who here teaches them never to sit down to them till they have invoked the divine blessing by thanks- giving and prayer, which must be performed with faith, attention, and reverence, and not carelessly, by rote, and only for fashion's sake.
" 31. And their eyes were opened, and they knew him; and he vanished out of their sight."
The eucharist is a bread of life and of knowledge. God diffuses his light, and manifests himself when he pleases, by this sacrament, to such souls as are a little wavering in the faith, and begin to grow weak in piety. One communion alone sometimes opens the eyes more with respect to matters of faith, than all the discourses and instructions of men. The prac- tice of God's word is often more enlightening to souls which have a true simplicity, than constant study is to the learned. It happens, on some certain occasions, that we possess God without knowing him ; and that when we do know him, we lose the sensible enjoyment of him. We have then great need of an enlightened guide, who can both discern and follow the ways of God, and who will neither lead souls astray, nor disquiet and disturb them.
'* 32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures ?"
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The word of Jesus Christ is a fire which inflames him who feeds thereon ; whereas the conversation of the world serves only to distract and to cool the heart. Pious discourses, the truths of the Scripture, and the explication of the mysteries of our salvation, when retained in the memory, kindle the love of God in our heart, and feed and preserve it there. We do not always perceive immediately the good effects pro- duced in us by the word of God and by sermons, but we find them afterwards. Let us but love to hear God spoken of, and we shall soon be sensible that God himself speaks to us, warns us, and changes our hearts.
" 33. And they rose up the same hour, and re- turned to Jerusalem, and found the eleven gathered together, and them that were with them, 34. Say- ing, The Lord is risen indeed, and hath appeared to Simon."
There sometimes wants but one Christian conver- sation, one pious discourse, or one devout commu- nion, to cause a soul to return into the way of per- fection, which it was just going to leave. The faith of these disciples grew weaker, the farther they re- moved from Jerusalem ; by returning thither, they find sufficient matter to strengthen and increase it. We may observe two circumstances very common in the failings of the elect, that God does not permit them to fall away very far, and that they are ready to return whenever he recalls them. Christ distin- guishes St. Peter, and favours him with a particular visit, because he is a penitent, whose heart is under great affliction and humiliation ; and likewise to teach us to respect and honour authority in the pastors,
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notwithstanding all their faults and imperfections. It is a very great consolation to the disciples reco- vered from their errors, but continuing still weak, to learn so soon that Christ does not reject sinners, and that he has even a compassion and tenderness towards penitents.
" 35. And they told what things were done in the way, and how he was known of them in breaking of bread."
We may here observe the wonderful effects of the eucharist, of the practice of works of mercy, and of the word of God, which are, 1. To recover us out of dangerous ways and errors. 2. To bring us back to unity. 3. To confirm us in the faith. And, 4. To open our eyes, that we may know Christ more perfectly. — O heavenly bread, broken upon the cross for my salvation, in the eucharist for my spiritual nourishment, and in the Scriptures for my instruc- tion; save, feed, and enlighten me; and grant that I may every where know and acknowledge thee to be the bread of God, of life, and of my soul.
Sect. III. — Christ appears to the Apostles, conjirms his Resurrection, and promises the Holy Ghost.
" 36. 51 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you."
Jesus is present in the midst of those who dis- course of his mysteries. O good Shepherd, thou seekest thy sheep in all places, to comfort them, to strengthen their faith, and to show them, by thy visi- ble presence, that thou knowest the means to render thyself present to them in their wants, and whenever
g3
154 ST. LUKE.
they are assembled together in thy name, and ac- cording to thy word. May thy charity be praised by all Christians, may it be imitated by all pastors in their proper manner. Whenever Jesus enters into a heart, he brings peace into it. He produces it there by only wishing or willing it, because his will is omnipotent, and is even his omnipotence itself'.
" 37. But they were terrified and affrighted, and supposed that they had seen a spirit. "
The spirit of man, incapable of itself to discern the things of God, is ready on all occasions to lay itself open to the illusions of the devil, and to take the peculiar favours and visits of God for no other than illusions. The devil flatters men at first, to take away all diffidence and distrust, and to keep them from examining any thing : on the contrary, the Spirit of God imprints a fear and amazement on the mind, because he would have nothing which is extraordi- nary received without examination.
" 38. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?"
The mind of man is strangely fruitful in such thoughts as are contrary to faith. In all extraordi- nary visits from God, it is good to be somewhat fear- ful and diffident, but not to such a degree as to be troubled, and to suffer all sorts of thoughts to rise in our hearts. It is not sufficient that we receive extraordinary measures of grace from God ; it is like- wise necessary that he should make them known, and hinder our minds from turning them to our own dis- advantage.
" 39. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have."
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A body raised from the dead is a real body, which is solid, and capable of being touched. We must settle and confirm ourselves in the belief of the re- surrection of our bodies by the resurrection of that of our Head. Whoever expects to have his own body enjoy the rights which are enjoyed by the body of Christ, must, after his example, take upon him- self the yoke of mortification here below. Those marks and prints of his sufferings, which still remain in the midst of his glory, serve to put us in mind that it was by the cross that he merited it, and that we must bear it after him in order to be glorified with him.
" 40. And when he had thus spoken, he showed thern his hands and his feet."
Christ retains the scars of his wounds, 1. To en- courage us to suffer for him, by showing us how much he loves sufferings. 2. For the comfort and conso- lation of his elect. 3. For the confusion of the damned. 4. To afford us a sanctuary or refuge in our temptations and troubles. And, 5. To show us fountains of grace continually open to us in our wants. — Grant me, Lord, the fidelity to improve to these purposes the contemplation of thy sacred wounds. Let them not be closed against me, I humbly beseech thee. And let my heart enter into thine, by that passage which thou hast been pleased to keep open for it.
" 41. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?"
God produces faith by degrees in the heart, that men may be the more sensible that it is his work.
156 ST. LUKE.
The slowness and backwardness of the disciples shows plainly, that they did not believe lightly and rashly. Every thing here seems to oppose the belief of the resurrection, amazement, fear, a prepossessed imagi- nation, joy, and admiration : the evidence alone of the proofs here given bears down all before it, and establishes the belief of this truth. For a man not to yield to these is to resolve to shut his eyes, and to be wilfully blind.
" 42. And they gave him a piece of a broiled fish, and of an honey-comb. 43. And he took it, and did eat before them."
To instruct and heal a soul, a pastor must stoop to the lowest condescensions. If he eat with his sheep, he must do it only out of charity, not often, and with the indifFerency of a man raised from the dead, chiefly to comply with their weakness, and to strengthen them without weakening himself. Happy that pastor, who even by the meanest and most na- tural actions shows plainly, that he is risen again, in performing them in the spirit of the new life, and as a person altogether heavenly.
" 44. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me."
Would to God that those entertainments or re- pasts at which pastors and spiritual directors are en- gaged to be present, were, like this, only an occa- sion of instructing others, of making known the truths of religion, of replenishing souls with Christ and his mysteries, of inspiring into them a love for
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the Scriptures, of sanctifying conversation with pious discourses, and of settling and confirming the waver- ing faith of the weak. Let us be careful to seek Jesus Christ in the Old Testament, as well as in the New. He is in all parts thereof; and in all he frames the heart of a Christian. The Prophets exercise our faith, the Psalms nourish our hope, and the Law tries and makes known our charity.
" 45. Then opened he their understanding, that they might understand the Scriptures/'
We cannot penetrate into and understand the true sense of the Scriptures, but only by Jesus Christ. In vain would he himself have instructed the apostles in. the truths contained in them, if he had not like- wise given them the understanding thereof. It is a strange delusion under which heretics are, in flat- tering every private person with this gift of under- standing, which even the apostles themselves, though sanctified, did not receive till after the resurrection, and that by a peculiar grace and favour. It is the fruit of humility, prayer, true spiritual poverty, and of fidelity in bringing the mind into subjection to the yoke of faith. O Jesus, it is thou who hast the key of the knowledge of the Scriptures, as well as that of our understandings and hearts. Cause us to under- stand, to love, and to practise them.
" 46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day :"
" It behoved Christ to suffer," because God had so ordained it; because he could not content his mercy without satisfying his justice, which was not to be done but by a victim worthy of himself; and because
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" It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. " Heb. ii. 10.
" 47. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."
Repentance on the part of sinners, and mercy on that of God, are the summary of the whole gospel. Christ has purchased the whole earth by his death, and by preaching he takes possession thereof: but he both purchased it and possesses it only in order to sanctify and consecrate it to God. True repentance and remission of sins are inseparable. Whoever re- fuses to make any satisfaction to justice by repent- ance, has not the least right to mercy. God leads to both by his word. He gives the spirit of repent- ance to those whose sins he intends to pardon ; and causes those to obey his word, to whom he designs to give the grace of repentance.
" 48. And ye are witnesses of these things."
All Christians are not designed to be witnesses of the mysteries and doctrine of Christ, by preaching them and dying for them, as the apostles were; but all ouo-ht to be witnesses of them by their life and conversation. Our faith renders these things present to ourselves; let our manners and behaviour publish them to others.
" 49. f And, behold, I send the promise of my Father upon you : but tarry ye in the city of Jeru- salem, until ye be endued with power from on high."
Comfortable promise this, and which follows the preceding discourse very seasonably. For who could
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believe that a God died and rose again, who couid hope for the remission of his sins, who could love re- pentance and the cross, without this gift, which the Father promises and sends us by his Son ? Retire- ment and repose were by Jesus Christ judged neces- sary for the apostles and disciples, in order to their receiving the Holy Ghost, who is the strength of the weak: and can we judge otherwise by ourselves? These words should teach us, neither to expose our- selves to the world and its temptations, nor to under- take the work of God, until we be endued with power from on high.
Sect. IV. — Christ blesses his Apostles, and ascends into heaven. Their Joy and continual Prayer.
" 50. % And he led them out as far as to Beth- any; and he lifted up his hands, and blessed them."
Jesus blesses his disciples as their Father, their Head, and their sovereign Priest; and this benedic- tion supports them till the descent of the Holy Ghost. These adorable hands, lifted up, stretched out, pierced, and nailed to the cross, as hands of malediction, did by that very means become the foun- tain of benediction to the whole earth, and of all kind of graces to his church. Lift up, and extend over me, O Lord, from the height of heaven, these divine hands, on which my eternal portion and happiness depends.
" 51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven."
The love with which Christ loves his own con- tinues unto the end. He parts from them, only to
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unite them more closely and holily to himself. He ascends into heaven, to prepare the way, and to open the gate thereof unto them. Bless me, Lord, with that kind of benediction which unites tiiose to thyself who are as yet separated from thee in this world ; and let thy heart, in leaving the earth, separate mine from it, and draw me after thee into heaven.
" 52. And they worshipped him, and returned to Jerusalem with great joy;"
Christ, in receiving the adoration of his disciples, gives them his joy. It is good to unite ourselves in heart to the apostles, that we may worship Jesus Christ with them ; and, in imitation of them, to obey him in seeking retirement, and in continuing in Je- rusalem, which is the church, there to expect the divine promises, which are received only in her bosom. It is very probable, that this last adoration imprinted on the minds of the disciples a reverence towards Christ, and left them in such a temper of devotion, in respect of him, as did not forsake them during their whole life ; and that the joy which they felt in their losses and tribulations, was the consequence of this joy, which Jesus gave them at the time of his parting from them.
" 53. And were continually in the temple, prais- ing and blessing God. Amen."
Christ, who obliged his disciples to prepare them- selves for the coming of the Holy Ghost by the ex- ercise of praise, thanksgiving, and prayer, thereby teaches us how we ought to prepare ourselves lor the same. Temples and churches are the house of God ; there he loves to receive our homage, to shed forth his Spirit, and to communicate himself to his crea-
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tures. If the apostles had so much reverence for a temple wherein Christ was present only in figure, how much more ought we to have for those temples where he really resides; where the representative sacrifice of his death is offered continually to his Father; where that alliance or union, which he vouch- safes to have with us to all eternity, is formed; and where pastor and people, met together to praise and bless God, afford a comfortable emblem of the hea- venly Jerusalem, to all those whose hearts are entirely set upon that celestial country !
THE
GOSPEL OF JESUS CHRIST.
ACCORDING TO
ST. JOHN.
THE
GOSPEL OF JESUS CHRIST,
ACCORDING TO
ST. JOHN.
CHAPTER I.
Sect. I. — The Word God. The Light shining in Darkness. Grace and Truth by Jesus Christ.
"I. In the beginning was the Word, and the Word was with God, and the Word was God."
What sublimity and majesty, what beauty and in- struction, are there in these first words, which are the Gospel of the most holy Trinity ! Our know- ledge thereof ought to begin by that of the Son of God, to whom it properly belongs to make his Fa- ther known, as being his resemblance, image, and substantial Word, co-eternal, and equal to him in all things. It belonged likewise to the Holy Ghost to bring us to the knowledge of the Son, and to dis- cover to us his glory, (chap. xvi. 13, 14.) as he does in this place, by beginning first with what he is in himself. He thinks it sufficient to propose to our faith his eternity, his existence in his Father, and his divinity, without unfolding these mysteries to us.
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Our faith ought likewise to think this sufficient; and to believe rather than to dispute, to adore rather than to explain, to be thankful rather than nicely to examine, and to love rather than to know.
" 2. The same was in the beginning with God."
The eternal Word, sole offspring of the divine understanding, and only JSon of the Father, is from all eternity in the bosom of him who produced him by an eternal generation ; neither was the Father ever without the Son. O eternal Word, inseparable from thy eternal principle ! adorable Son, who never leavest thy Father's bosom ! let me be never sepa- rated from thee, and unite me in thee to thy Fa- ther !
" 3. All things were made by him ; and without him was not any thing made that was made."
The Holy Ghost, in the second place, declares to us the glory of the Word, according to what he is in respect of the creatures in general. They all owe him homage, both on the account of their being, whereof he is the fountain, by that power which is common to him with the Father: and likewise on the account of their manner of being, whereof he is the divine idea and pattern, as being the eternal wisdom, from whence all the creatures receive whatever beauty, order, and proportion they have, either in relation to one another, or to the designs of God. O eternal wisdom ! lively image of all thy Father's perfections, and adorable pattern of all created excellency ! cause me to seek, to contemplate, and to adore thee in all thy creatures ! Grant that they may continually remind me of thee; that I may always ascribe to thee all the glory of them, and that I may never be
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deaf to so many voices, which incessantly inform me that thou hast made them, and that I ought to ad- here to thee alone.
" 4. In him was life; and the life was the light
men.
The Holy Ghost, in the third place, declares to us the glory of the Word, with respect to living, spiritual, and intelligent creatures. He is not only a living being which has light, but he is both life and light itself by his eternal generation, the principle of all created life, and the fountain of all the light and knowledge which is in the soul. O uncreated wis- dom, eternal truth, holy and sanctifying light, happy and blessed life, and even happiness and blessedness itself ! Without thee there is nothing but folly and falsehood, darkness and sin, death and misery. Open and enlighten my understanding, penetrate and in- flame my heart, since my whole felicity consists in knowing and loving thee.
" 5. And the light sliineth in darkness; and the darkness comprehended it not."
The Holy Spirit, in the fourth place, declares to us the glory of the Word, in relation to men, fallen by sin into the darkness of ignorance and concu- piscence. That small remainder of the knowledge of what is good, and of natural light in sinners, namely, reason itself, is no other than a communication of the eternal light of the Word; and yet the generality of men are either altogether ignorant of it, or at least unmindful of rendering to him the glory thereof. The Word incarnate, dwelling unknown amongst men, is the light which shineth in darkness. Let us take great care that we be not, even at this day, un-
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der the same darkness, at least in some degree. How often do we know this light, only to reject it when it shows us our duty.
" 6. % There was a man sent from God, whose name was John."
The Holy Ghost, in the fifth place, declares to us the glory of the Word in respect of the Jews, among whom he appeared as a light shining in darkness. It is a peculiar instance of mercy towards a sinner, a city, or a people, when a holy man is sent from God to prepare them for the reception of salvation. But this great and peculiar mercy requires a suitable com- pliance and return. St. John's mission is without miracles, because it is ordinary, and he only preaches repentance to men, in order to fit them to receive the Messias; which was likewise the gospel of all the prophets.
" 7. The same came for a witness, to bear wit- ness of the Light, that all men through him might believe."
Let us honour St. John as the first witness of Je- sus Christ, the first apostle of the light, and the first minister of the faith. How far soever those who have contributed to our faith and salvation may be from having any relation to us, let us look upon them as our fathers, our benefactors, and our patrons. We inherit all the graces and favours showed to the Jews, and therefore we owe to God all that grateful ac- knowledgment for them which they did not pay him. " 8. He was not that Light, but was sent to bear witness of that Light."
It is not any mere man who can enlighten us, though he were another St. John. The Word of
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God, the eternal truth, alone is our light. How much is it to be feared, lest those who are sometimes called the lights of the church, should either be too easily persuaded themselves that they are so, or at least not be at all unwilling to be thought so by others. John had but one thing to do, which was to bear witness of the truth and the light; he con- fined himself to this, and employed his whole life and his death therein. Where is that minister of Christ to be found who follows his example ?
" 9. That was the true Light, which lighteth every man that cometh into the world."
Let us adore the Son of God as the true Light, and the supreme, original, and substantial Reason, which lighteth every man that cometh into the world; since the soul cannot either think, or argue, or dis- cern truth from falsehood, or good from evil, of it- self, but only by that light which is communicated to it from this eternal Reason. How many other ways, O true Light, dost thou enlighten man by being incarnate ! What darkness dost thou not disperse by thy coming into the world ! Vouchsafe to shine still more and more in my soul, so as to drive out thence all the remains of false light and of real darkness. Grant that I may love, follow, and prefer thee to every other light !
" 10. He was in the world, and the world was made by him, and the world knew him not.',
The love of the world hinders men from knowing him who made it — though he made it only to make himself known ! Sin blinds man, and shuts his eyes against the true light, which is his God ; and the more he resigns himself up to sin, the more his know-
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170 ST. JOHN.
ledge of God diminishes, and his darkness continually increases. It was this darkness which drew down on the earth the true licjht in the incarnation. The Word, seeing that the world by human wisdom knew not God in the works of his divine wisdom, came on purpose to save man by the foolishness of preach- ing. And the world does not know him even yet !
"11. He came unto his own, and his own re- ceived him not."
Let us tremble at these words. Not to receive Jesus Christ is the greatest of misfortunes. The Jews rejected him, not knowing who he was; and we, how often have we done the same thing, after having known and received him, after having been loaded with his benefits ! To receive Jesus Christ, is to obey his word, to follow his light, and to live according to his gospel. O my God, how great is the number of those who have never received thee as they ought, and who reject thee by their wicked lives, though they profess themselves to be thine by partaking of thy sacrameuts ! Christ, rejected by his own, is the consolation of all such as suffer at the hands of their near relations.
" 12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
In the last place, the Holy Ghost declares the o-lory of the incarnate Word, with respect to Chris- tians, in his communicating the quality of son of God, and his rights, to those who receive him with a faith which is lively and fruitful in good works.
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The true nobility, and that which alone ought to be esteemed and valued by a Christian, consists in being a child of God. This quality comprehends every thing ; but, alas, few understand it, few preserve it, few live like children of God ! A gentleman of the lowest rank values himself upon his not degenerating from his birth ; and yet a Christian, by leading a carnal life, degenerates from a birth which is alto- gether holy, spiritual, and divine. It is by the choice of the will of God, and by his love, that we are made partakers of his divine nature, and appointed to en- joy his heavenly inheritance. It is this will, there- fore, and this love, which we must take for the rule of our life, and not the will of the flesh, nor the will of man, namely, a human or carnal love.
" 14. % And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only-begotten of the Father,) full of grace and truth."
It is no less impossible to comprehend here the humiliation and abasement of the Word, than it is to comprehend his dignity and glory. Here are five degrees of abasement opposed to the glories above- mentioned : — God became man ; the Son of the Fa- ther, the son of man ; the Word, a child ; the Life, a mortal man ; and the Light, by dwelling among men, shone in the midst of darkness. Is it then so small a matter, that carnal man should become the child of God, when, in order to this, it wa6 necessary that the Son of God should be made flesh ? To set our hearts upon the objects of sense, and upon worldly greatness, is to oppose the design of the in- carnation ; since it was on purpose to withdraw our
H 2
172 ST. JOHN.
affections from such objects, and to raise them to the love of things invisible, that God was pleased to become visible, and to humble and abase himself. It is highly just and reasonable, that we should every day adore and contemplate, with gratitude and thanks- giving, the humble birth and appearance of the Word in human nature; since this is the foundation of our own adoption. Let the great persons of the world learn from him, not to avoid and shun the poor and miserable ; and let the poor, on their part, learn to bear with patience and willingness the want of hon- ours and riches. Christ is the fulness of truth, of grace, and of glory : of truth, to verify the types and figures of the Jewish church; of grace, to com- plete the righteousness of the Christian church ; of glory, to crown the holiness of the elect, and to per- fect and consummate the church and religion in heaven.
" 15. f John bare witness of him, and cried, say- ing, This was he of whom I spake, He that cometh after me is preferred before me; for he was before me.
A preacher ought to determine not to know nor to preach any thing save Jesus Christ humbled, after John's example; and Jesus Christ crucified, after Paul's. He must be very careful to fix the minds of his audience upon the excellency of our blessed Saviour, by hiding and concealing himself. John is not a timorous witness; he preaches Christ openly, and with a loud voice, and is under no apprehension that, by extolling his Master's greatness, he shall lessen his own reputation. Men are not, generally speaking, very forward to praise those who appear in
CHAPTER I. 173
the same rank, and have the same employment with themselves. The praise which John here gives to Christ is plain and simple, because it is sincere ; very different from that of a hypocrite, who proclaims the merit of others only out of pride, to hide his own envy, and to gain esteem by an appearance of equity, penetration, and humility.
" 16. And of his fulness have all we received, and grace for grace."
All grace which tends to salvation was given pe- culiarly to Jesus Christ. Whatever we receive of that nature, is no other than a gift of his bounty, and an emanation from his fulness. Let us adore him as our Head, that, in quality of his members, we may be filled out of his abundance. The more closely we are united to him, the more do we receive of his double fulness, who, as God, is the fountain of all good, and as the head of Christians and of the elect, is the principle of all their holiness, and of every grace which contributes thereto. Head for head — the second Adam for the first : " grace for grace ;" namely, an extraordinary, efficacious, power- ful, and divine grace, such as is that of our blessed Saviour, for the ordinary, weak, and perishing grace of Adam, which was subject to free-will, suited to man in the state of innocence, and productive of no- thing but human virtues. Legislator for legislator — Jesus Christ for Moses : " grace for grace;" instead of the external grace of the law, a law of fear, threats, types, and shadows, which affected only the senses, an internal grace, a law of love, which converts the heart, which writes in it the law of God, and puts us in possession of the true promises. Let us be
174 ST. JOHN.
sensible of our own privileges and advantages, let us praise God for them, and not do any thing to render ourselves unworthy of them.
" 17. For the law was given by Moses, but grace and truth came by Jesus Christ."
The law was given to awaken, admonish, and en- lighten the sinner, and to cause him to seek after grace. Grace is given to perfect and fulfil the law by charity; and truth, to disperse the darkness of idolatry, the shadows of Judaism, and the hypocrisy of wicked Christians. The servant can do no more than barely publish the law, and declare the will of his Master : it belongs to Jesus Christ, the true God and Saviour of souls, to take full possession of them by his grace, to cause them to love him as he pleases, and in them to accomplish the truth of his promises, by changing hearts of stone into hearts of flesh.
" 18. No man hath seen God at any time ; the only-begotten Son, which is in the bosom of the Father, he hath declared him."
God, in his own nature invisible to mortal man, rendered himself visible by the incarnation. He has but one only Son, and he makes us members of him, that he may have in him as many children as Chris- tians. A favour so great and inconceivable this, that none but he who confers it upon us can make us thoroughly sensible thereof. The bosom of the Father is the source from whence all truth is derived, and where, at the same time, it resides : and as the Son alone, the eternal truth, is in that adorable bo- som, it is by him alone that all truth must be con- veyed to us ; some by the natural channel of reason, some by the supernatural means of revelation. O
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divine Light ! O eternal Truth ! grant that my heart may become like a glass, always fit to receive the impression of thy image ! Grant that neither the dust of the earth, nor the breath of pride, may ever tarnish or deface that purity and brightness which thy Holy Spirit has vouchsafed to communicate thereto !
Sect. II. — The testimony of John.
" 19. % And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou ?"
What shall we be able to answer, when God him- self shall ask us, and that perhaps very soon, " Who art thou?" A Christian?* A priest? A bishop? Where is the life of one? Where are the proper works? Let us prevent this dreadful question, and let us frequently ask ourselves, WTho we are. Let us by no means stay for an answer from our self- love. That is a flatterer and seducer, whom we should neither hear nor suffer to speak. Let us also have the same diffidence of others in this respect : for we deceive them, and they in their turn deceive us. Let our heart answer us as sincerely as it will be one day forced to answer God.
"20. And he confessed, and denied not; but confessed, I am not the Christ."
A person who is truly humble, is very glad to find an opportunity of showing himself what he really is, by removing the false opinions which have been en- tertained concerning him. He does this in very plain, distinct, and strong terms, without leaving the least room for any doubt. He has no notion of that kind
176 ST. JOHN.
of faint denials, whereby a man retains with one hand that which he rejects with the other, and without re- ceding from the honour of that place which he un- justly keeps in the esteem of others, would likewise fain enjoy the reputation of humility.
"21. And they asked him, What then ? Art thou Elias ? And he saith, I am not. Art thou that prophet ? And he answered, No."
The humble man speaks very little, no more than is just necessary, for fear of doing some prejudice either to humility or truth. Humility conceals from the humble man all personal advantages, and per- suades him that he is nothing. John has the spirit and power of Elias — is a prophet, and more than a prophet ; but has no inclination to discover it, since he may conceal it without any prejudice to truth. He whose mind is fully taken up with the greatness of his Master, thinks of nothing but how to abase and humble himself before him.
" 22. Then said they unto him,- Who art thou ? that we may give an answer to them that sent us : what sayest thou of thyself?"
To an humble person nothing is more ungrateful than to speak of himself; but he is far from showing that it is so, out of a desire to reap the honour due to his modesty. True humility uses no artifice, and seeks not to discover itself by an affected resistance. It loves to be constrained; but it always yields to authority with a wise and discreet simplicity.
" 23. He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias."
The preacher is only the voice of Jesus Christ,
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which is to prepare the hearts of men by repentance for his coming. Let him therefore take great care, not to speak any thing but what may be spoken and avowed by Jesus Christ himself. Every thing in a minister of Christ ought to speak, aud that concern- ing Jesus Christ himself, and the ways he has ap- pointed of returning to God. How much good would a preacher do, if he was but, as it were, a voice, not to be seen, but only heard ! To see, and to be seen too much, often destroys more than the word edifies. A voice which cries aloud, is a preacher who teaches the ways of the gospel, without weakening the truths thereof, himself, or his ministry. They may be said to preach in the wilderness, who preach with as little awe upon them from their audience, and with as much boldness, as if they saw nobody.
" 24-. And they which were sent were of the Pharisees. 25. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?"
It is one mark of a lawful mission, for a man to be always ready to give an account thereof to those who have authority to demand it. The devil is very expert in deceiving and causing men to mistake their way. He puts them upon amusing themselves, and disturbing holy men with unprofitable questions and inquiries, instead of profiting by their doctrine, ad- monitions, and the example of their virtues. It is by these that they should form a judgment of them.
'■ 26. John answered them, saying, I baptize with water : but there standeth one among you, whom ye know not;"
Men are not easily determined to undervalue them-
h 3
178 ST. JOHN.
selves and their employments, in order to please and keep fair with those from whom they have nothing either to hope or fear. There is a holy artifice or address in turning the minds of men from a vain and useless curiosity, to that religious and necessary one which fixes their thoughts upon Jesus Christ. Hith- erto the ignorance of the Jews was excusable; but how highly culpable are multitudes of Christians, who know not Christ ! He is treated like an un- known person by all such as have no regard to his presence, who live in a forgetfulness of his mys- teries, and are as negligent in representing to him their wants as if he were not their Saviour.
" 27. He it is, who, coming after me, is preferred before me, whose shoe's latchet I am not worthy to unloose."
If the greatest of saints be unworthy to render to Christ even the meanest service, how much more un- worthy beyond all comparison is the sinner to adore and love God, which is the highest action which a creature can perform towards him ! Reverence, fear, and humiliation, before the holiness of God and Christ, must always accompany our addresses in prayer. Let us learn to put a vast difference be- twixt the honour we pay to Jesus Christ, and that respect which we pay to the memory of the greatest among the saints. This is one of the first instruc- tions which God thought fit to give us by John, and we cannot act contrary thereto without overturning every thing in religion.
" 28. These things were done in Bethabara be- yond Jordan, where John was baptizing.,,
A word, in appearance altogether insignificant, is
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sometimes full of mysteries. John made choice of this place, because it was the passage of Jordan, over which the people about that time began to travel in their way to Jerusalem to keep the feast of the Passover. It was likewise by that very place, that Jesus or Joshua led the people of God into the pro- mised land, by a second miraculous passage through the midst of the water, which was a kind of second baptism, followed soon after by the second circum- cision, and the second passover. It was, lastly, the place where the manna ceased. And all this pre- figured that which Jesus Christ was come to perform in truth and reality, by washing his people from their sins, in order to put them into possession of heaven, where the perfect adoption is completed, the second circumcision of the whole old man, where all types and figures cease, and where he himself is the true Lamb, and the eternal Passover.
Sect. III. — Another testimony of John. Jesus the Lamb qf God.
" 29. 51 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world I"
Behold here, not the lamb of the legal and figura- tive passover, but him who was typified and repre- sented thereby; not one of those sacrifices which God rejects as incapable of pleasing him, but the sole sacrifice which he himself has chosen, and in which he is well pleased ; not the lamb, which, being offered every year and every day, could not take away sin or justify the sinner, but him, who, being once sacrificed on the cross, taketh away all the sins,
180 ST. JOHN.
not only of the Jews, but of all the world. I adore thee, O Jesus, as the proper and peculiar victim of God, alone worthy to adore him, and to render him a homage suitable to his greatness and majesty ! It is in, by, and with thee alone, that we are per- mitted to praise and adore him, to give him thanks, to satisfy his justice, to implore his mercy, to hope in him, and to perform towards him the other duties of religion.
" 30. This is he of whom I said, After me com- eth a man which is preferred before me ; for he was before me."
Christ as man, was after John ; as God, he was before him. He who knows the worth and value of humility, can never be weary of humbling himself when it is necessary to exalt others. John teaches the ministers of the word, that they owe their people an example of humility in particular; because they, as well as he, are the ministers, and, as it were, the forerunners of a God who stooped to the form of a servant.
" 81. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water."
The only design of John's being sent into the world, was to make Christ manifest to Israel ; and yet he lived even to the time of his own preaching without so much as knowing him. An eager and impatient desire to know what will become of us, and for what we are designed, is contrary to perfection. When God leads and conducts a soul by himself, he does it by ways so pure and holy, that it is sup- ported by nothing but his Spirit and his grace. For
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a man to spend thirty years of retirement in a desert, in a course of almost incredible mortification, and under a total destitution of all human relief and con- solation, without knowing to what end ; to have but once the comfort of speaking to Christ, and to see him only as he passed by ; and yet to continue faith- ful to God, and entirely satisfied with his conduct : this is indeed no other than to serve God for God's sake.
" 32. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him."
Christ is the only person worthy to receive the fulness of the Holy Spirit ; and John, to receive the first knowledge of so great a mystery. The more a man is filled with the Holy Spirit, the better is he able to judge, in what fulness Christ received it in order to communicate it. Innocence, purity, sin- cerity, meekness, charity, fruitfulness in good works, &c. these are the virtues with which Christ and the Holy Ghost would inspire us, by taking to them- selves, the one the emblem of a lamb, the other that of a dove. Grant, O Jesus, that I may not be of the number of those upon whom thy Spirit only descends, but does not abide.
" 33. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and re- maining on him, the same is he which baptizeth with the Holv Ghost."
Men may here learn to impart to souls and to the directors of them, the necessary knowledge of truth, with due measure and in proper season. God seems
182 ST. JOHN.
to have given John, for thirty years together, no more light than was necessary to his personal per- fection, with intent perhaps to establish him thereby in such a substantial humility, as might keep him from being puffed up by those greater degrees of light and knowledge which were to be given him for the salvation of others. John is very far from the temper of those who are ashamed of having been a long time ignorant of some truths, and who boast of their intimacy with great persons, and of their early knowledge of some secret. It is very rare for a man to be willing to contribute to the glory of others by his own abasement. Whoever the person be who administers the baptism of Christ, it is always Christ himself who baptizes internally. Let us praise him for having not permitted our sanctification to be at all obstructed by the insincerity or wicked- ness of any minister.
" 34. And I saw, and bare record that this is the Son of God."
It is the duty of a servant of God, freely and willingly to bear witness to the truth, more especially if he have received a particular commission to do it from God or the church, as preachers, priests, teachers, &c. Christ must necessarily have been the Son of God, because he gave the Holy Ghost, and washed man clean from all his sins. Wonderful is the divine wisdom : it obviates the perverseness of the Jews by the testimony of John, who calls Jesus Christ the Son of God, before Christ declares that he is so.
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Sect. IV. — Two of John's disciples follow Christ, Andrew brings Peter to him.
" 35. If Again, the next day after, John stood, and two of his disciples; 36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God !"
One duty incumbent on pastors is, to make the sufferings and sacrifice of Christ thoroughly known, and to inspire sinners with a firm trust and confidence in him as the victim of their salvation. This quality is the meanest of all belonging to him, because it puts him in the place of all sinners, and gives God a right over his life as many times as there are men whose lives are forfeited to the divine justice. John here gives him the appellation of Lamb, rather than that of any other kind of victim, because the lamb was the proper victim for the deliverance of God's people, and because the Jews were perhaps at that very time going up to the paschal sacrifice. How much better title and greater obligation have we to adore Christ under this name, we whom he has de- livered by dying for us as our passover? What a comfort is it, that, in casting our eyes upon the re- presentative sacrifice of Christ, we can every one say, " Behold the Lamb of God," whose blood is my deliverance, my life, my strength, and my salvation ! Unhappy they who deprive themselves of this sup- port and consolation, by rejecting this commemorative sacrifice, wherein this Lamb is spiritually present, and offered up to his Father for us !
" 37. And the two disciples heard him speak, and they followed Jesus."
184 ST. JOHN.
We ought to follow this victim as his members, desiring to be sacrificed with him, by humiliations, sufferings, and death. O let it not be in vain, that we have this sacrifice so often represented before our eyes : let it be also present to the eyes of our faith. Let us follow the path marked with Christ's blood, imitate his patience, and clothe ourselves with his meekness.
" 38, Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?"
The holy curiosity of these disciples is not long without its reward. How profitable is it to seek Jesus Christ ! but in order to find him, we must seek him by his own direction and assistance. The law shows him to us, and inclines us to take some steps towards him ; but we can take none to any purpose, nor by any means go to him, unless he pre- vent us with his grace, by turning towards us, look- ing upon us with the eyes of his mercy, and speaking even to our hearts. The first quality which we are obliged to own and acknowledge in him is, that he is our Master, of whom we are to learn the way of salvation, and how to walk therein.
" 39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day : for it was about the tenth hour."
The church is the house of Christ. How great a happiness is it to abide with him therein ! It is matter of continual gratitude and acknowledgment for all those who enjoy it. " Come and see," all ye who do not yet belong to it ; and you will soon
CHAPTER I. 185
discover and own, that those have no other design than to impose upon you, who would frighten you from this house of truth and unity. Christ, notwith- standing his poverty, used hospitality : a man has always enough to do this, if he have but charity. Happy day, and happy night, for these two disciples !
" 40. One of the two which heard John speak, and followed him, was Andrew, Simon Peter's bro- ther. 41. He first findeth his own brother Simon, and saith unto him, ^Ve have found the Messias, which is, being interpreted, the Christ."
When we have once found Christ, and the way which leads to him, we must not hide this treasure, but we must communicate it to others. Fidelity in obeying the voice of a master, or spiritual director, obtains the grace and favour of finding one more en- lightened, even Jesus Christ himself. Andrew is the first disciple and apostle of Christ according to the order of vocation, and performs the office of an apostle towards his own brother Simon.
" 42. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona : thou shalt be called Cephas, which is, by interpretation, A stone.'7
It is not enough to preach Jesus Christ, a man must likewise conduct and bring souls to him. Happy he whom Christ beholds ! His looks are saving, and reach the heart. True friendship betwixt friends or relations, consists in mutually assisting one another in the business of salvation. A person who admits his friend or his brother into a share of his fortune, and of his favour with the great, is very frequently instrumental in poisoning their hearts with the love of
186 ST. JOHN.
the world or of riches, and in ruining their souls for ever. But to procure them the knowledge and favour of Christ, is to promote their eternal salvation.
Sect. V. — Philip and Nathanael.
M 43. 51 The day following Jesus would go forth into Galilee, and flndeth Philip, and saith unto him, Follow me. 44. Now Philip was of Bethsaida, the city of Andrew and Peter."
Let us by no means accuse this disciple of levity in obeying so readily, without knowing the person who commanded him; but let us adore the power of this Master, who holds, as it were, our wills in his own hand. There are three sorts of calls to the knowledge of the truth. The first is, of those who seek it by the advice of their spiritual director or pastor, as Andrew did. The second, of such as are brought to it by the advice and example of some pious relation, as Peter was. The third, of those who did not at all think of it, and whom God calls thereto in an extraordinary manner,- as he called Philip. In whatever way this happens, the call al- ways comes from God.
" 45. Philip flndeth Nathanael, and saith unto him, We have found him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph."
Philip's knowledge in the law and the prophets is a proof of his earnest application to the business of his salvation, and to the discovering the Messias ; and this application, which was no other than a gift of God, was perhaps the very thing which drew down upon him that of his vocation. The joy of these two
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disciples at having found the Messias in the person of Jesus, shows plainly that they desired him, sought after him, and had their hearts entirely taken up with him. Let us imitate them if we really desire to find Jesus Christ, to preserve him in our hearts, and to receive new graces.
" 46. And Nathanael said unto him, Can there any good thing come out of Nazareth ? Philip saith unto him, Come and see."
It is necessary to taste Christ in order to know him. We must not judge of the things of God by appearances or human prejudices. What is it to " come and see," but only to examine and believe, ac- cording to the principles of faith, those things which relate to salvation ? God has compassion on such whose simplicity engages them in prejudices contrary to the truth : but he confounds those who take them up through envy and malice, and communicate them to others.
" 47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile !"
He who is solicitous, and takes the pains to in- form himself concerning any thing, shows that he is sincere in his error; but he who is not desirous of any better information, gives us sufficient grounds to believe that his prejudice is not free from all guile and dissimulation. The character of great sincerity is a very great character, not indeed in the world, but in the gospel and in the church.
" 48. Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Be- fore that Philip called thee, when thou wast under the fig-tree, I saw thee."
188 ST. JOHN.
The divine knowledge of Christ sees into every thing. It is the comfort of the sincere, that he knows the uprightness of their hearts : and it ought to be the terror of the crafty and deceitful, that the dis- guise and dissimulation of their minds cannot be con- cealed from him.
" 49. Nathanael answered and saith unto him, Rabbi, thou art the Son of God ; thou art the King of Israel."
A beginning of grace, which perhaps appears very small and inconsiderable in the eyes of men, is capa- ble of bringing us entirely to God, when he sheds abroad his light and love in our hearts. This faith of Nathanael is much to be admired ; and yet it is but a small specimen, as it were, of that which the Son of God was to produce in the hearts of so many Jews and Gentiles. Let us show towards this divine Master, the docility proper to disciples ; towards this only Son of God, the respect and reverence of true Christians; and towards this King, the obedience and submission of faithful subjects.
" 50. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig-tree, be- lievest thou ? thou shalt see greater things than these."
When a man has once opened his heart to faith, his faith continually grows stronger by means of new proofs. God at first makes faith depend upon very small things, to subject and humble the minds of men, and to convince them that it is a gift of God; he afterwards comforts and encourages them, by giv- ing them a sight of the greater wonders of religion, to manifest his goodness and magnificence towards those who resign themselves up entirely to him.
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<c 51. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man."
The homage and service of angels paid to Christ, both before his death, and at his resurrection and ascension, show plainly that he is more than Son of man. The more men put their trust and confidence in God, like true Israelites, the more he is pleased to increase it by the hopes of the greatest blessings. What good news, what mighty consolation is this, for us as well as for this new disciple, that heaven, shut up so long, is now going to be opened to men, in favour of this heavenly person, who is Son of God as well as Son of man ; that the correspondence be- tween heaven and earth is about to be restored; that this man who converses on earth is King of heaven, since the angels who dwell there pay him homage; and that he is himself the way which leads thither, the truth which promises and secures to us the enjoy- ment, and the life which makes the happiness and felicity of that place !
CHAPTER II.
Sect. I. — The Marriage in Cana.
" 1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there."
This is a blessed marriage indeed, at which the greatest example of purity, modesty, and humility is present, and inspires these three virtues; whereas, generally speaking, immodesty, excess, and pride,
190 ST. JOHN.
render marriages criminal and unhappy. The mother of Jesus is there the first, because she is the pattern of all Christian mothers, whose discretion contributes most to make a holy and Christian marriage by the good education of their daughters. They who enter into this state ought to take her for their pattern, as being the most discreet and modest of virgins, the most holy of all wives, and the first Christian mother. " 2. And both Jesus was called, and his disciples, to the marriage."
To call Christ to our marriages, is to draw down his Holy Spirit on them by prayer : to invite his dis- ciples thereto, is to observe in them his maxims and doctrine, to use such behaviour as becomes his dis- ciples, and to follow the rules of his church. How unhappy generally are marriages, when Jesus Christ is not at them, when they are entered into upon nothing but human and carnal motives, upon views of ambi- tion, pleasure, or covetousness, and with a conduct and behaviour altogether profane and heathenish ! To do thus, is to drive Christ from them, instead of inviting him to them. A good Christian takes care, in like manner, to invite him to all other assemblies or meetings, either for entertainment, for public or domestic, civil or ecclesiastical affairs, or which relate either to learning or to charity.
" 3. And when they wanted wine, the mother of Jesus saith unto him, They have no wine."
It is an excellent disposition for persons to repre- sent only their real wants and necessities to God in prayer, after her example, with plainness, modesty, charity} and confidence. Does not the conduct of the blessed virgin on this occasion give us reason to
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think, that she used to represent to her Son the ne- cessities of the poor, or those of her own family ? Let us profit by this example which she has given us, of confidence in God under wants and necessities, and of fidelity in employing our credit in behalf of the poor, when we are not able to relieve them our- selves.
" 4. Jesus saith unto her, Woman, what have I to do with thee ? mine hour is not yet come."
In this answer of Christ we behold an example of a perfect disengagement from flesh and blood, and even from the most pious parents, with respect to divine matters and the ecclesiastical ministry. He chooses rather to treat his holy mother with some seeming harshness, than to neglect giving in her per- son this important advice to all parents, that they must not pretend to direct the actions of their chil- dren in those things which relate to their vocation or ecclesiastical functions, or to put them upon doing something very eminent and remarkable, merely to gain honour and reputation to themselves. Let us admire and imitate this edifying humility of the blessed virgin, who speaks not one word in her own justifica- tion, submitting to this reproof with silence, but without losing her confidence in him. Jesus, on his side, is faithful in his dependence upon God, even to a moment. This moment was not anticipated, but was made to depend on the request of the blessed virgin, and the obedience of the servants.
" 5. His mother saith unto the servants, What- soever he saith unto you, do it."
Confidence increases by a humiliation received as it ought, and is weakened or destroyed by the contrary.
192 ST. JOHN.
" 6. And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim. 8. And he saith unto them, Draw out now, and bear unto the gover- nor of the feast. And they bare it."
These people want wine, and Jesus calls for water : but he who speaks is the Creator both of water and of wine, and changes every year the former into the latter in the vine. An implicit and ready obedience obtains the greatest favours and graces ; of which men often render themselves unworthy, by despising or neglecting things which seem either trivial or improper, upon which God has notwith- standing been pleased to make those favours and graces depend.
" 9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom,"
Let us humbly offer up our addresses to Christ, to obtain, not the change of water into wine, but the conversion of our corrupt heart into one truly Chris- tian ; not temporal advantages and enjoyments, which are flat, insipid, unstable, and glide away and are lost in the earth like water ; but the gifts of grace, that fruit of the vine, of the blood and merits of Christ, that wine which renders virgins fruitful in good works. Lord, thou knowest what my soul of itself is, even weakness itself; and that the wine of thy grace is its whole strength.
" 10. And saith unto him, Every man at the be-
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ginning doth set forth good wine ; and when men have well drunk, then that which is worse: hut thou hast kept the good wine until now."
God gave at first the old wine of the law, without strength, spirit, or taste; and in the fulness of time, he gave the new wine, of a strong and powerful grace, which enables us to fulfil the law, which ine- briates the heart in a holy manner, and causes it to forget all present things. Let us desire, pray for, and taste this wine of our heart, which is so neces- sary to our salvation. This is the wine of the mar- riage of the Lamb, a marriage begun in the incarna- tion, by the union of the Word with our nature; continued and brought to perfection in the sanctifi- cation of sinners, by their being incorporated ;vith Christ; finished and consummated in heaven, by the union of all the elect with their Head, and the com- pletion of the adoption of God's children in the bosom of the Father.
M 11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory ; and his disciples believed on him."
We must honour this adorable beginning, and these first-fruits of the miracles of Christ. The end of miracles is not to satisfy the curiosity of men, nor to support and comfort the body, but to promote the glory of God, and to establish the faith. This miracle was wrought for the new disciples of the Christian church, and to establish the belief of Christ's almighty power, as the foundation of the gospel.
Vol. III. I 57
194 ST. JOHN.
Sect. II. — The Buyers and Sellers driven out of the Temple. The Body of Christ. He does not trust himself to all men.
"12. 51 Alter this he went down to Capernaum, he, and his mother, and his brethren, and his dis- ciples; and they continued there not many days."
Jesus leaves his own country, to teach his minis- ters, as the first thing, to wean themselves from theirs, that they may be ready to go any whither. He chooses Capernaum, to instruct them that they ought not to prefer those places where they are likely to find most convenience, but those where there is most need of their presence. His mother aud his brethren follow his example, to show that his minis- ters ought rather to draw their relations after them by their good example, than to suffer themselves to be drawn aside by their carnal affection; and that, in things pertaining to their ministry, they should rather govern their relations, than be governed by them.
" 13. % And the Jews' passover was at hand ; and Jesus went up to Jerusalem, "
The constant attendance of Christ, even on the external duties of religion, has the force of a law obliging us constantly to attend on them. He ob- serves the feasts, and obeys the law, when he could at the same time have dispensed with it; and thereby shames those who value themselves upon seeming to be above these duties, through licentiousness, pride, or negligence. He gives us, in his own person, the pattern of a good parishioner and master of a family, who obliges his children and domestics to an exact
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observance of these duties. What business can ex- cuse those who make that a pretence for not perform- ing the duties of a parishioner, since the Son of God himself has set them such an example? We must imitate it, by applying ourselves on these occasions to such things as will promote the glory of God and the good of our neighbour.
" 14. And found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting:"
It is very remarkable, that both the first and the last time that our blessed Lord was in the temple after he was baptized, he signalized his zeal against the irreverence and profanation which the Jews were guilty of therein. Will not the example of our High Priest awaken the zeal of all those who are in- vested with his authority, against so many profaners of the churches, where the majesty of God resides, and the true sacrifice is offered? Profane, unpro- fitable, and criminal discourse, indecent postures, a scandalous unseemliness in dress, lascivious glances, meetings about business, sinful assignations, and vain, extravagant, and wicked thoughts, these are much more insupportable in the sight and in the temple of God, than either those creatures which were designed for sacrifices, or than the bare trading in things of the like nature.
" 15. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;"
Nothing kindles the wrath of Christ more, than the merchandise and profanation of holy things, and
I 2
196 ST. JOHN.
the insolence of those who dare be guilty thereof, even in the house of God. For a man to go on purpose to commit new sins in that very place, whither he ought to go to bewail and expiate the old, is no other than to mock God Almighty. If all those who profane the Christian temples by their irreverence, were to be driven out thence, how few would remain therein !
** 16. And said unto them that sold doves, Take these things hence : make not my Father's house an house of merchandise.,,
Can we believe this truth, and avoid trembling out of respect and reverence, when we enter into churches? Whatever either has no relation, or is contrary to religion, prayer, adoration, the worship of God, and the sanctification of souls, ought to be banished from those places which are consecrated to the divine Holiness alone. They who come into them, to sell the word of God, the exercise of the sacred ministry, prayer, and the praise of God, hav- in<y nothing in view but human glory, recompense, temporal advantages, and raising a fortune, these are no other than sacrilegious sellers and changers, who ought to be cast out of the true temple.
" J7. And his disciples remembered that it was written, The zeal of thine house hath eaten me up." We must not, in the heat of zeal, lay aside Chris- tian meekness ; but then we must likewise take great care that we do not grow lukewarm and indifferent, under the specious pretence of meekness and charity. Christ here informs us, that the zeal of God's house is, as it were, the proper virtue belonging to pastors. A man is a Christian for himself; he becomes a pas-
CHAPTER II. 197
tor for the benefit of his neighbour ; but without zeal he can do him no service. The church is the house of God, and whatever tends to promote the holiness and interests thereof, is the proper business of his ministers. If a pastor, as he ought, looks upon the soul of the meanest of his sheep as the house of God, can he possibly see the disorder and filthiness thereof, and not use his utmost endeavour to cleanse it ? To be only zealous, is not sufficient in a pastor ; he must have an ardent zeal, which, as it were, continually feeds upon and eats him up; but such as is guided and directed by the wisdom of God.
" 18. % Then answered the Jews, and said unto him, What sign showest thou unto us, seeing that thou doest these things?"
Pastors must expect to meet with contradiction, when they endeavour to correct disorders and to re- form abuses. Every body has a right to exclaim against public and visible disorders, when the pastors, instead of opposing them, countenance and promote them. The Jews require a sign or miracle : and is it not a very great one, that Christ should, without any visible authority, make men obey him so readily, aud strike such a terror into them, only with a scourge of small cords ! Is not this enough to show the presence of the Divinity ? The miracle which must authorise and justify the zeal of all pastors, is an exemplary and truly apostolic life.
" 19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up."
See here a terrible judgment upon those who op- pose that which is good. God leaves them in their
198 ST. JOHN.
darkness and ignorance, with respect both to that good and to their own sins. Men show very plainly that they love sin, when they will not suffer any one to put a stop to it, to remove the occasions thereof, and to reprove and punish the sinner. This is a sin which draws after it greater sins, and punishments proportionable to them; and especially that of not knowing either the one or the other. The destruc- tion of the true temple of God by the death of Jesus Christ, was the punishment of the pride, envy, and avarice of the Jews, which made them take the part of these profaners of the figurative temple.
" 20. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?"
It is not at all surprising that the Jews understood not the figurative words of Christ : but it was the hardness of their hearts which rendered them un- worthy to be more clearly and plainly instructed. Christ, at the very beginning of his preaching, estab- lishes beforehand the belief of his death and resur- rection. It frequently happens that an instruction proves of more advantage to others in succeeding times, than to those to whom it was at first addressed.
" 21. But he spake of the temple of his body."
The body and soul of Jesus Christ are the true temple of God, in which he dwells, where he receives the true worship and adoration, and where all reli- gion is to be found in its truth and reality. How much light does this obscure and figurative expres- sion contain, and afford to all those who have the eyes and attention of faith ! Whatever respect, zeal, and affection the Jews had for their temple, that, and
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infinitely more, ought Christians to have for the humanity of Christ, the true and adorable temple of his divinity. Let us present ourselves before it in spirit, let us be united to it in heart; let us turn all our thoughts, desires, and sighs toward this temple, during our banishment and captivity; as the Jews, while they were captive, directed all theirs toward the temple at Jerusalem.
" 22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said."
The completion of mysteries opens the under- standing to the knowledge of the Scriptures, and strengthens faith. Truths bring forth fruit in their season. The slowness and backwardness of some understandings, should not hinder us from instructing them whenever we have an opportunity. Truth is a seed which grace will cause to blossom at God's appointed time. Now is the proper time to read the Scriptures, and therein to adore with comfort the mysteries fully accomplished, the veracity of God in his word, and his faithfulness in respect of his pro- mises— and yet we neglect to read them ! The Jews will rise in judgment against us, and condemn us.
" 23. 5| NoWj when he was in Jerusalem at the passover, in the feast-day, many believed in his name, when they saw the miracles which he did."
Christ here keeps his passover in his own manner, and causes some of his elect to keep it also, in caus- ing them to pass from incredulity to faith, by the an- ticipated merits of his blood. This is to communi- cate in the Christian passover by way of anticipation.
200 ST. JOHN.
The miracles which Christ so lately refused to the obstinacy and envy of the Jews, he now vouchsafes to grant to his elect, in order to accomplish his de- signs concerning them. Let us learn to do all the service we can to souls, when God is pleased to give us opportunity; and let us not be at all concerned at the offence taken by such pharisaical persons, as shut up the way of salvation against themselves.
" 24. But Jesus did not commit * himself unto them, because he knew all men," [# Fr. Trust.]
Mysteries are not to be revealed but with wis- dom and discretion, in measure and by degrees ; nor the body and blood of Christ to be given to men without great judgment. Christian prudence re- quires that we should neither hastily condemn any one, nor inconsiderately trust all upon specious ap- pearances. Man does not thoroughly know, but fre- quently deceives himself; how then should others avoid being often deceived by him ? We have no right to search into the heart ; but we have a right, through the grace of Christ, to beg of him some portion of his light, to secure us from being deceived, and to enable us to know our neighbour so far as our duties and necessities require.
" 25. And needed not that any should testify of man : for he knew what was in man."
It would be the vainest thing imaginable for any one to pretend to hide himself from Christ : he sees the very bottom of the heart, and knows us better than we do ourselves. What respect and caution should a person observe in all his actions, who is assured that God continually beholds his heart ! It is a double kindness and advantage to man, that he
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has no knowledge of the secrets of the heart, which his curiosity would cause him to abuse ; and that he is capable of receiving as much as is necessary, at the hand of him who dispenses every thing with a sovereign wisdom.
CHAPTER III.
Sect. I. — Nicodemtis. We must be born of the Spirit. The Wind bloweth where it listeth.
" 1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews : 2. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God : for no man can do these miracles that thou doest, except God be with him."
We must not discourage those who come to Christ, though they may lie under a great many im- perfections, and have not yet courage enough to serve him openly : but we must endeavour to instruct them, and to manage prudently the first beginnings of their faith or piety. This received principle among the Jews, that it is God who speaks by miracles, and that an extraordinary mission ought to be authorized thereby, will condemn heretics. When a man seeks truth sincerely and in earnest, upon such principles as are generally acknowledged, he is not far from finding it. The corruption of the heart is a greater obstacle thereto than the prepossession of the mind. Christ is indeed the teacher of the true righteous- ness promised by the Scriptures, and foretold by the prophecies : but he teaches it in a manner very dif-
i 3
202 ST. JOHN.
ferent from that which this ruler imagines; since he does it by putting it into the heart, and causing the heart to enjoy and love it. He does not only teach it as a person come from God, but he teaches it as God : and God is not only with him, but he himself is God. Teach me in this manner, O Jesus, my Saviour, my Master, and my God !
" 3. Jesus answered and said unto him. Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
The first step towards returning to God, is to renounce our birth derived from Adam, and to be born again in Jesus Christ. We must afterwards renounce ourselves, our will, our inclinations, and the presumption we have of our own strength, that we may receive new from Jesus Christ. The know- ledge of the corruption of our nature, and of the necessity of cur being renewed bv Christ, is the verv first thing which we must learn in the Christian re- liilion.
" 4. Nicodemus saith unto him, How can a man be born when he is old ? can he enter the second time into his mother's womb, and be born ?"
Let us not at all wonder that our reason is very difficultly persuaded to submit to the belief of mys- teries. The ways of God are incomprehensible, and his mysteries full of contradictions to carnal minds, and to a Jewish understanding. It is good for a man at first to comprehend little or nothing in reli- gion, that he may be convinced of the necessity of a light superior, but not contrary, to that of reason. We have here a plain proof that man is become al- - together carnal, in that this ruler thinks of nothing
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but a natural mother, and a birth according to the flesh, instead of reflecting, that he whom he owns to be a teacher sent from God for the salvation of souls, could not speak of any other thing but the new birth of the soul, and the reformation of the heart.
" 5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God."
We have all received this new, divine, and spiri- tual birth ; wherein God himself, by the virtue of his Holy Spirit, is to us as a father; and the church, represented by the water, receives us into her bosom as our mother. Baptism gives us a right to the kingdom of God, provided we live like children of God, and members of Christ, in being obedient to his Spirit.
" 6. That which is born of the flesh is flesh : and that which is born of the Spirit is spirit."
Let us always remember, that our spiritual birth obliges us to lead a spiritual life. We consist ot two men, which make but one; the one carnal, born after a carnal, the other spiritual, born after a spiri- tual manner. What a shame is it, that " that which is born of the flesh" should subject and govern the spiritual man, and render it carnal, instead of our subduing and mortifying whatever there is in us which is carnal and corrupt !
" 7. Marvel not that I said unto thee, Ye must be born again."
Adam, being a sinner, could beget only sinners, and propagate no other inclinations but such as tend to sin. It belongs to thee, O holy Jesus ! as the principle of our new life, to give us thy Spirit, and
204 ST. JOHN.
to inspire into us thy spiritual and holy inclinations. He who is thoroughly sensible of the corruption of the heart of man, is far from wondering that it is neces- sary for him to be changed into a new man, and that he must receive a new spirit, a new heart, and anew principle of life and action. It is this new birth which gives us a right, on all occasions, to pray for the new Spirit.
" 8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : so is every one that is born of the Spirit."
He who is fully convinced of this truth, that grace is due to no person whatever, and that the distribu- tion of the gifts of God's Holy Spirit, in order to make us his children and spiritual men, proceeds solely from his will and mercy, such a person takes the greatest care to live in a constant course of humi- lity and gratitude. A true Christian is a great won- der, and an incomprehensible mystery : for we see such a one renouncing and hating himself, and con- tinually opposing all his inclinations, without seeing either the principle which puts him in action, or the end at which he aims, or the reward for which he hopes. That person who sees with no other eyes but those of the flesh, cannot possibly perceive that which the Spirit works in the heart of him who is born of the Spirit. Lord, it is from thee that this Spirit proceeds, which alone searches the deep things of God, which renders invisible mysteries visible to the eyes of faith, makes future enjoyments present to our hope, and causes charity to perform things other- wise impossible.
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" 9. Nicodemus answered and said unto him, How can these things be ?"
The spirit of man is always opposing and contra- dicting the Spirit of God ; and would fain know the manner of his conduct and operation in the heart. It is not for them who believe in an almighty God, to be under any apprehension lest he should find something impossible to be accomplished in his de- signs concerning our salvation, and in the methods of his grace. Nicodemus was excusable, considering the time in which he lived : Christians cannot have the least excuse, after so many ages of miracles and wonders.
" 10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things ?"
The learning of men is always accompanied with great ignorance : and yet they are puffed up there- with. The gospel humbles the learned, and com- forts the simple. The humble and teachable faith of the poor in spirit makes all difficulties easy; whereas the presumptuous confidence of the masters of the law blinds them, and renders every thing incredible to them. Would to God there were not many to be found, who pass their lives, like this Pharisee, in the study of the Scripture; and yet, like him, are igno- rant of the true intent, mysteries, and end thereof, which is Jesus Christ !
206 ST. JOHN.
Sect. II. — Christ alone hath ascended up to Hea- ven. The Brazen Serpent a Type of Christ. The Son sent to save the World. He who doeth Evil, hateth the Light.
" 11. Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen ; and ye receive not our witness."
Christ alone knows, and can teach the mysteries of eternity, and the conduct of God in respect of souls. Whenever we read the gospel, we must re- member that it is the Son of God who speaks therein concerning the things of God; that, by the preroga- tive of his eternal birth, he is light of light, truth it- self, and the fountain of all knowledge; and that, in his mission and temporal birth, and in virtue of the union of his soul with the eternal WTord, he received a perfect knowledge of the designs and ways of God, and of the whole economy ot grace, of which he is the sovereign dispenser. It is a shame and reproach to human reason, that it frequently admits and re- ceives, without any difficulty, the witness of a stranger and an impostor, and yet cannot be persuaded to re- ceive that of truth itself.
" 12. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things ?"
In order to obtain the gift of understanding, we must humble ourselves, and submit our reason to the yoke of faith ; without which there is nothing but darkness with respect to mysteries. Those which come to pass in time, though they be spiritual, are yet earthly in comparison with those which are
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eternal. One of the first doubts and first evangeli- cal instructions recorded by John, relates to the wonderful and mysterious operation of the Spirit of God in changing the heart of man : of so great im- portance is it to be instructed in this matter. Let us not imitate the incredulity of this disciple. That which we believe concerning the heavenly mysteries concealed in the bosom of God, should dispose us to believe that which he is able to perform in the heart of man upon earth.
" 13. And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven."
The secrets of heaven do not come within the compass of human reason. He only among men has the key of them, who, as Son of God, is in heaven. We must therefore unite ourselves to him by faith, which alone transports us to heaven, and discovers to us the mysteries of that place. No person is born again, raised to a new life, and ascends up to heaven, but only in Jesus Christ, of whom he is made a mem- ber by baptism, and together with whom he makes but one Christ. O union ! O unity ! which we shall never be able to comprehend, to esteem, and to love enough.
" 14. ^f And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up;
This is the second prediction of the undeserved death of Christ on the cross, by his applying to him- self the type of the serpent which had neither life nor venom. Though he bore only the resemblance of sinful flesh, yet he bore the real curse denounced
208 ST. JOHN.
against it in his body upon the cross. But, O God ! into how great a blessing is this curse changed for all those sinners who put their whole trust and con- fidence therein ! It is by the virtue of the cross of Christ that we receive faith, that we are made his members, and that we have a right to heaven ; but it is by our crucifying ourselves with him that all this is accomplished in us.
" 15. That whosoever believeth in him should not perish, but have eternal life."
The fruit of Christ's death and passion is the life of faith ; and the fruit of faith is, to cause us to find in him a deliverance from the death of sin and of hell, and whatever is necessary to our attaining to that life which he has merited for us by his cross. O cross of my Saviour, my only refuge, the cradle as it were of my faith, the origin of my salvation, and the source of eternal life ! Ungrateful is he, and an enemy to his own happiness, who loves not to turn his intellectual eyes towards thee, there to adore his life crucified, and to find there the death of all his passions.
" 16. ^[ For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
How many, how great and important truths, how many mysteries are here presented to the faith of a Christian ! Somewhat more than faith is requisite to comprehend them ; there must be more than all the love we can possibly have on earth, to answer the love of God, who gives, not an angel, but his only- begotten Son ; who gives him to his creatures, to sinners, and to his enemies; and who, by giving
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him, reduces him as it were to nothing, that they may not perish by his justice. It is in the bosom of God himself that we must seek for the reason of his mercies, and for the causes of salvation. The first of God's gifts is his love ; the first gift of his love to the sinner is his Son ; the first gift of his Son is faith; and faith is the root of all other graces, the principle of the new life, and the key which shuts up hell, and opens the gate of heaven.
" 17. For God sent not his Son into the world to condemn the world ; but that the world through him might be saved."
The first coming of the Son of God is in order to save the world : miserable is that person who renders it ineffectual to himself, and turns it into a judgment by his infidelity. It is our own sin which condemns us; it is the grace of Christ which saves us: in him alone then must we place our whole trust and con- fidence. Lord, this world which through thee is to be saved, seek it, I beseech thee, at the very bottom of my heart.
" 18. % He that believeth on him is not con- demned : but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God."
Whoever by means of faith is not in Jesus Christ, continues still in Adam, and is under his condemna- tion. The true justifying faith is neither the false confidence of heretics, nor the dead and barren faith of such among the orthodox as lead wicked lives ; but it is that which changes the heart, and causes it to love and embrace the maxims of the gospel. We do not believe in the name of our blessed Saviour as
210 ST. JOHN.
we ought, if we walk not in the way of the gospel: we have nothing but a false and deceitful confidence in Christ, when we are not obedient to his word.
11 19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
The greatest misfortune of men does not consist in their being subject to sin, corruption, and blind- ness ; but in their rejecting the deliverer, the phy- sician, and even light itself. Nothing more plainly discovers the corruption of the world, and affords greater cause to dread the wrath of God, than to see men's opposition to the light continually increase, the more abundantly he is pleased to diffuse and manifest it abroad. The love of darkness is always disguised under a pretended love of light : and it is the great and just judgment of God, both upon particular persons and whole nations, to give them over to this reprobate mind, which takes light for darkness, and darkness for light.
" 20. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."
There are three degrees of blindness. The first is, when passion causes men to prefer the darkness of sin before the light of truth. The second, when the love of sin renders truth itself disagreeable and odious to us. And the third, when men keep at a distance, fly from it, persecute, suppress, and stifle it as a dangerous evil. The love of the gospel and of the great principles of Christian morality, grows and increases in a heart, in proportion as it disengages itself from sin, and as it really loves and practises
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virtue. On the contrary, men always find the gos- pel too severe, the most necessary truths too hard, and the Christian morality carried too high, and full of mortifying discouragements, when they will not renounce those passions which are condemned there- by. A man who is notoriously profligate, frequently judges better in this case, than a proud hypocrite, who would at the same time enjoy both the reputa- tion of piety, and the pleasure of his passions.
"21. But he that doeth truth comet h to the light, that his deeds may be made manifest, that they are wrought in God."
True Christians are the children of light, and the disciples of truth ; and it is their joy, continually to walk by the most pure light of the gospel, and to regulate their actions by the most substantial truths of Christianity. He who seeks God alone, and re- solves to do nothing but according to his Spirit, is very far from having any apprehension that he shall know the law of God too well, and discover too much of the holiness of his ways. Those who seek the glory and applause of the world, come to the light thereof, and expose their actions thereto : those who, in performing good works, love only the grace of God, which is the principle; his will, which is the rule; and his glory, which is the end of them; are likewise desirous to have them examined by his light, that they may praise him for what is found good in them, that they may condemn what is bad, and that they may improve and complete whatever is defective and imperfect.
212 ST. JOHN.
Sect. III. — John the friend of the bridegroom. The Spirit given to the Son without measure.
11 22. After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized."
Jesus trains his disciples up to labour, and does not suffer them to continue in idleness. It is he who baptizes by his disciples, because they do it by his appointment, in his presence, and perhaps with his baptism ; how much more certainly does he bap- tize, when his baptism is given by the ministers of his church, which is his body, which acts by his Spirit, and which lives and subsists only in him ? It is of great use for men to have this truth present to their minds, whenever they either administer or re- ceive the sacraments, that they may bring along with them that faith and reverence which they ought.
" 23. % And John also was baptizing in iEnon, near to Salim, because there was much water there; and they came, and were baptized: 24. For John was not yet cast into prison."
We ought to labour in the work of God until we fall under an impossibility of performing it, according to John's example. His labours are terminated by imprisonment and death; and he foresaw that this would be the consequence of them. How few evan- gelical workmen would there be in the church, if they expected nothing else from the world ! Im- prisonment, which is the fruit of a holy freedom in preaching the truth, is the seed of that perfect liberty and freedom which we shall enjoy in the very source and fountain thereof.
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" 25. % Then there arose a question between some of John's disciples and the Jews about purifying."
Emulation betwixt the disciples of different mas- ters, how holy soever those masters may be, is an evil which is always to be feared. It is not a new thing for persons to be divided by disputes concern- ing repentance, instead of agreeing to perform it in the spirit of charity. To discover who is in the wrong in these disputes, we need only observe on which side emulation and interest may chiefly lie.
" 26. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same bap- tizeth, and all men come to him.',
How difficult is it to secure ourselves from too human a fondness and affection for a spiritual guide or director, when he has gained a considerable re- putation ! This affection appears plainly to be such, when we do not rejoice so much at the good which is done by others, as at that which we see him do. Self-love divides and distracts the heart with contrary desires. One sort of vanity would fain have imita- tors and followers; another cannot endure them: charity and humility agree to desire none but for the sake of God. " All men come to him :" these are words of envy and emulation. Alas! what mischiefs has this vice caused in the church; and how many does it still cause therein ! How much good has it obstructed ! How many souls has it destroyed !
" 27. John answered and said, A man can receive nothing, except it be given him from heaven."
Let us never forget this great principle of Chris- tian humility — that every good thing comes from
214 ST. JOHN.
God. If there were any good in man, any pious motion in his heart which is not M given him from heaven," it would be sufficient to entitle him to ascribe to himself all the consequences thereof. Every grace, every vocation has its bounds and limits : and no person ought to raise himself above his own. An humble and wise director of souls ought fre- quently to inculcate into his disciples this rule — that they must not set their affections upon him or his talents, but upon God, from whom they are derived.
" 28. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him."
How great honour soever it may be for a minister of the church to be sent as the ambassador of God, and the harbinger of Jesus Christ, he has still more reason to humble himself than to be puffed up on that account : for this office is not merely a post of honour, but a laborious commission and employment. A man is not made a bishop to receive the homage due to God ; but to see it paid to him, and to prepare his way by instruction, prayer, and good example.
" 29. He that hath the bride is the bridegroom : but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bride- groom's voice. This my joy therefore is fulfilled."
The church belongs to Christ, and not to particu- lar pastors. Spiritual directors ought to look upon souls as the spouses or brides of Christ, and to hearken to his voice, that they may guide and direct them as they ought. They must not be jealous on the ac- count of any extraordinary favours which he shows them ; and they must rejoice, when he either puts them into the hands of others, or takes them under
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his own immediate direction, and guides them in such a manner as is above their reach, and by ways which, though they do not comprehend, yet they see plainly are the ways of God. There can be no greater joy to a pastor, than to see, by the edification of his flock, that the Bridegroom speaks to the hearts thereof, and that it is really his in quality of his spouse.
" 30. He must increase, but I must decrease."
A true pastor has nothing at heart but the increase of the glory of Christ : his own consists in promoting that at the expense of all things. The more he is humbled for his master's sake, the more serviceable and useful is he both to him and his work. Humi- liation never surprises or afflicts him, who, like John, continually expects it, and is disposed to sacrifice his reputation, as well as his life, to advance the kingdom of the Son of God.
" 31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth : he that cometh from heaven is above all."
The divinity, birth, and divine mission of Christ, are the three sources of the holiness and authority of his words. Man of himself has nothing but what is low and mean in his words and thoughts ; and no- thing but what is great, sublime, and heavenly, when, leaving himself and his own darkness, he by faith en- ters into Jesus Christ and his light. We all carry within ourselves two men of a very different nature ; the one heavenly, the other earthly : and it is the great design of God to make them one, in renewing sanctifying, and rendering the earthly man happy, by the spirit, in the body, and according to the pattern
216 ST. JOHN.
of the heavenly man. Grant, Lord, that I may shut my ears against every thing which the children of this world have to suggest to me concerning earthly things; and that the ears of my heart may be con- tinually open to those divine truths, which thou earnest from heaven to reveal to us, O heavenly Man, who art also God !
" 32. And what he hath seen and heard, that he testifieth ; and no man receiveth his testimony."
These words afford us a true idea of faith and of incredulity. To believe, or not to believe, is no other than to receive or reject the testimony which the Son of God gives concerning what he has seen and heard ; that is, concerning what he knows, by that divine knowledge which he received from his Father, when, by his eternal birth, he received of him his essence ; a knowledge communicated by the incarnation to the God-man, in whom are hid all the treasures of divine knowledge and wisdom. What punishment does not the incredulous person deserve, who judges the Son of God less worthy of credit and belief than the most inconsiderable eye-witness among men?
" 33. He that hath received his testimony hath set to his seal that God is true."
The faith of the elect, and of the whole church, is, as it were, the seal of the truth of God's word, and of his fidelity in his promises. What blasphemy is there more horrid than to give the lie to truth it- self, and to say that God is a liar ! And does not every man do this, who refuses to receive the truth delivered by the Son of God, whose miracles evi- dently proved him to be such ?
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54 34. For he whom God hath sent speaketh the words of God : for God giveth not the Spirit by measure unto him."
Observe here the excellency of Christ's mission, and how it differed from that of the prophets. The first difference is, that God spoke to them by inter- vals ; whereas he speaks continually in his Son, be- cause this Son is God. The second difference is, that the prophets spoke by an inspiration which was borrowed, transient, and "given by measure;" where- as he spoke by the Holy Ghost, who is his own Spi- rit, who inseparably dwells in him, and by the pos- session of whose fulness he receives his unction and consecration. What respect and reverence ought we to have when we read the gospel ! To do it as we ought, we must beg a portion of this Spirit, whose fulness is the source of the divine, adorable, and sanctifying word.
** 35. The Father loveth the Son, and hath given all things into his hand."
The third difference betwixt the mission of Christ and that of the prophets is, that God loved the pro- phets as his servants; but that he loves Christ as his only Son, and communicates himself to him in pro- portion to his love. The fourth difference is, that the prophets had only particular commissions, limited to a certain time, and to certain purposes; but that Christ has full power given him, as the general dis- poser of all his Father's works, the executor of his designs, the head of his church, the universal high priest of his good things to come, the steward and dispenser of all his graces, the Saviour of his people, and the only way which leads to truth and life. Lord,
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I desire not either to take any step towards these, or to arrive at them, any other way than by thee. My salvation is in thy hand. My joy is to depend upon thee.
" 36. He that believeth on the Son hath ever- lasting life : and he that believeth not the Son shall not see life; but the wrath of God abideth on him."
It is by faith that Christ dwells in our hearts ; and to have him there, is to have everlasting life. To believe in Jesus Christ, is not barely to give credit to what he reveals; but it is to put our whole trust and confidence in him, as the only Mediator of salvation, by the merits of his blood, and by the power of his grace. This faith is the seed of ever- lasting life ; and both consist in knowing and loving God, imperfectly here below, perfectly in heaven. A lively faith renders the enjoyments of the world to come present even in this life; but glory will render them visible. There is no salvation, in any state whatever, but only by Jesus Christ. Without him, the sentence of death, pronounced against all man- kind in Adam, would be put in execution without mercy; because there is no mercy to be had but through Jesus Christ. It is through thee alone that I entreat, hope for, and expect it, O thou my only and almighty Mediator !
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CHAPTER IV.
Sect. IV. — The Woman of Samaria. The Water springing up into Eternal Life. The Worship- pers in Spirit and Truth.
" 1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2. (Though Jesus him- self baptized not, but his disciples,) 3. He left Judea, and departed again into Galilee."
It is prudence and charity to take away all occa- sions of envy and sin from the weak, and even from the wicked, as much as possibly we can. There is a time to give way to the enemies of the truth, and a time to render it triumphant over them. It is a very great grace not to mistake in this matter, and to do nothing out of season. To avoid dangers on some occasions, is a thing not only permitted, but it is frequently, according to God's appointment, for the interest of his glory, and consequently a part of per- fection. To make an humble- retreat, is a thing sometimes more difficult to nature than a stout and glorious resistance. That person follows God who does not expose himself to suffering before the time. The residue of a pastor's life shows plainly enough, whether he retired out of fearfulness, or out of faith- fulness to his ministry.
" 4. And he must needs go through Samaria. 5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph."
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220 ST. JOHN.
One soul alone of the number of the elect, though as yet buried in corruption, sometimes invites Christ, and draws down the blessings of God upon a whole country. Let us adore the zeal of the true Pastor, who comes on purpose to seek his lost sheep. When a man has no longer any opportunities of serving God in a country* he must endeavour to find them in some other place. It is no other than necessity, in all appearance, which obliges Christ to pass by this city; but, in reality, it is the eternal love of God towards some particular souls therein, which he in- tends to save. All ages are full of instances of this nature ; but to observe the secret conduct of God in them, an attentive faith is necessary.
" 6. Now Jacob's well was there. Jesus there- fore, being wearied with his journey, sat thus on the well : and it was about the sixth hour."
Christ by his toils and weariness obtains rest for us. They are not mentioned without design. What a sight to the eyes of faith, is a God wearied by his incessant labours for the salvation of his creatures ! What return of duty does he not justly require of us ! Let us at least be so faithful as to adore him in this condition ; to give him thanks for wearying himself in seeking us; and to imitate him, as occa- sion requires, in bearing the fatigues of our employ- ment or state of life; and sometimes even those of journeys in union with his, and in reflecting on them with reverence and respect. The rest of Jesus Christ is as mysterious, and as full of kindness and benefi- cence, as his weariness : for he waits for a soul which was tired in the ways of sin, in order to give it rest. It is a great matter for a man to learn how to rest
CHAPTER IV. 221
himself without being idle, and to make his necessary- repose subservient to the glory of God.
" 7. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give me to drink. 8. (For his disciples were gone away into the city to buy meat.)"
Jesus asks in order to give. A cup of cold water, (where there is not ability to give more,) which he asks and receives by the hand of a poor man, is per- haps the occasion of salvation to him who gives it : perhaps his salvation depends upon so small an alms. Christ honours and sanctifies the state of those who are forced to ask charity, by asking it himself. He voluntarily reduces himself to such circumstances as to want the assistance of his creatures, that we may not be ashamed to have our dependence on them. He here shows us the way, by common and ordinary conversation, insensibly to introduce discourses con- cerning piety and salvation. His divine thirst and earnest desire to save souls, is that which is most vehement, and to which he makes his bodily thirst subservient. They are both to be adored and imi- tated.
"9. Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria ? (for the Jews have no dealings with the Samaritans.)''
When a soul is to be saved, we must not refuse our cares and endeavours to the greatest sinners. If we cannot be instrumental to the salvation of here- tics, and have reason to apprehend that our own will be endangered by them, the law of nature obliges us to avoid them. Error, as well as vice, is a conta-
222 ST. JOHN.
gious disease. To converse familiarly with such as may infect us with either, when we lie under no ne- cessity nor obligation to do it, is no other than to be willing to perish. How many precautions do we generally take to secure the body — how few with regard to the soul !
" 10. Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to tbee, Give me to drink ; thou wouldest have asked of him, and he would have given thee living water."
Jesus Christ is the great gift of God, and the source of all other gifts. Such as this Samaritan woman is, such is every sinner before the first ray of divine light has shone in his heart. So far is she from being able to deserve it, desire it, or ask for it, that she rejects it, and has not the least suspicion imaginable that she has any want of it. To be admonished of our ignorance signifies but very little, if God do not perform the rest. To know Jesus Christ and the necessity of his grace, is the first step toward conversion. His grace is living water, which quenches our thirst after worldly riches and plea- sures. Who would not incessantly desire and long to drink thereof ! Frequent opportunities of re- ceiving this water present themselves to us, and we are not sensible of them. Disgrace, sickness, poverty, and affliction, often bring along with them this pre- cious gift, and yet we refuse them. Cause us, Lord, to know this gift on all occasions, that we may esteem, desire it, and pray for it, and that we may give all we have to purchase and preserve it.
" 11. The woman saith unto him, Sir,* thou hast nothing to draw with, and the well is deep:
CHAPTER IV. 223
from whence then hast thou that living water ?" [* Fr. Lord.]
The term " Lord," of which this woman makes use, shows, that when God begins to speak to the heart, he disposes it to hear, by making it sensible of his presence, and imprinting thereon a great de- gree of respect and reverence. And then it begins to discover the greatness of his promises, and to per- ceive that they cannot possibly be only carnal and temporal : it sees plainly the weakness and inability of nature, and the absolute necessity of supernatural assistance.
" 12. Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?"
What is the greatness of Jacob in comparison with that of Christ, which Jacob himself adored in the sign of the greatness of his son Joseph, a pro- phetic sign of the kingdom of the Messias ! How deep, O Jesus, is that well from whence thou draw- est without measure the water of wisdom and grace, the fulness whereof thou possessest, and of which thou givest thy children and the whole flock of God to drink !
" 13. Jesus answered and said unto her, Who- soever drinketh of this water shall thirst again : 14. But whosoever drinketh of the water that I shall give him shall never thirst;"
Christ here teaches us not to be diverted from the subject in debate by personal reflections, when we are engaged in conferences about religion, but to go on convincing and instructing. These are terrible words for those who are continually parched with
224 ST. JOHN.
thirst after earthly riches and enjoyments ! Of what water have they drunk ?
" — But the water that I shall give him shall be in him a well of water springing up into everlast- ing life."
The dead and muddy water of earthly things only inflames our thirst : grace, which is a clear and living stream, and which alone can extinguish it, comes from and returns to God, carrying us along with it, and uniting us to him to all eternity. These words are full of comfort to all such as have renounced the love of false riches, and set their affections upon those of heaven : for this is a proof that this water is already in their heart, and a just ground for them to hope that it will " spring up into everlasting life."
" 15. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw."
To desire and pray for the grace and Spirit of Christ, are the first steps toward conversion. This desire, how imperfect soever it be in this woman, is, notwithstanding, the effect of the internal operation of grace, though nothing but what is merely human appear in the manner of Christ's exciting this desire in her heart. Let us admire this mixture and union of the Spirit of God with external and human ap- pearances, which honours the union of the divine and human nature, and the divinely human operations of the God-man. Do thou thyself, O Lord, raise in me the desire of this divine water, that thou thy- self mayest also satisfy the desire which thou hast raised !
" 16. Jesus saith unto her, Go, call thy husband, and come hither."
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After these first desires, which began to stir and awaken the sinner, God causes him to enter into his own heart, to take a full view of himself, and to lay his hand upon his own sores. That which is done here by the words of Christ, is effected by accidental meetings, reflections, and sermons in other sinners, who find themselves most exposed to their own sight, when they endeavour to flee from themselves with the greatest care.
" 17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband : 18. For thou hast had five husbands ; and he whom thou now hast is not thy husband : in that saidst thou truly."
It is to no purpose to endeavour to turn away our eyes from ourselves, that we may not see our own corruption. God sets it plainly before our eyes, when he has undertaken to give us an abhorrence of it. Every sinner in proportion is very glad to conceal his failings from himself as much as possible, and to avoid considering and reflecting upon them. Self- love always blinds us in something or other which regards our own persons, and continually opens to us some secret door, to give us means and oppor- tunity to steal away from our own sight, and to make our escape from ourselves. But to what purpose is it to flee from ourselves, if we cannot possibly avoid either the sight or justice of God?
" 19. The woman saith unto him, Sir, I perceive that thou art a prophet?"
This woman perceives at last, and confesses her sins. How powerful and full of mercy is this ray of grace, which at one and the same time opens our
k3
226 ST. JOHN.
eyes, that we behold our own wickedness and the holiness of God, draws from us an acknowledgment of our own slavery, and causes us to know our de- liverer ! Lord, thou art indeed a prophet, and more than a prophet, since thou dost not only discover the heart, but dost likewise work and operate therein.
" 20. Our fathers worshipped in this mountain ; and ye say, that in Jerusalem is the place where men ought to worship."
In order to repent and think effectually of salva- tion, a person must, in the first place, be assured of the true church, out of the pale of which, neither the grace of repentance, nor the spirit of prayer, nor the true worship of God, nor salvation, is to be found. The prejudice of birth and education in the greatest part of sectaries, is the cause of their ad- herence to their false way of worship. They have nothing to say in vindication of it, any more than this Samaritan woman, but only that it is the reli- gion of their fathers. But it is necessary to face both the true and the false religion up to their very original.
" 21. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this moun- tain, nor yet at Jerusalem, worship the Father."
It is the advantage of the Christian religion, to be able, by the oblation of the external representa- tive sacrifice, to worship God in every place.
" 22. Ye worship ye know not what: we know what we worship : for salvation is of the Jews."
The sinner knows not what God he worships, be- cause he worships what he loves, and he loves what- ever flatters his passions — to-day one thing, to-mor-
CHAPTER IV. 227
row another. The true knowledge of God is not mixed with errors, nor the true worship with super- stitions, authorized by the body of the pastors, or adopted by the whole church. Where Jesus, Christ is represented in sacrifice as the victim and salvation of the world, there is the true church, the true knowledge of God, and the true worship.
" 23. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth : for the Father seeketh such to worship him."
The true church is the church of the true wor- shippers : the true worshippers are those who worship God, 1. By sacrifice. 2. By an external sacrifice. 3. By a sacrifice which is the representative body and blood of Christ. 4. By a sacrifice which is offered to God as the Father, the almighty principle of every created and uncreated being, of all divine and human life, and of all natural and supernatural good. 5. In the spirit of love, which is the spirit of children and of true Christians. And, 6. In the truth and purity of the faith. — Where, O my God, wilt thou find these worshippers which thou seekest, unless thou thyself form them by thy grace? Blessed be thou, for having caused us to be born in the times of the spirit and the truth ! Do not suffer us to bring along with us to the Christian sacrifice, a Jewish or Samaritan disposition.
" 24. God is a Spirit : and they that worship him must worship him in spirit and in truth."
There are three sorts of sacrifices, suited to the three different states of the church and of religion. The first, "external and corporeal, for the Jewish
228 ST. JOHN.
church, which was merely typical and prophetic. The second, both internal and external, corporeal and spiritual, for the Christian church on earth. The third, purely internal and spiritual, for the church of the elect in heaven. The first and second, as far as they are external and corporeal, are only prepara- tory, and instituted merely on the account of sin, and for the transitory state of the church ; or only to prefigure the spiritual sacrifice, as the former; or to be subservient thereto, as the latter. The se- cond, as far as it is spiritual, together with the third, is the sacrifice which is most agreeable to the nature of God, vvho is a pure Spirit. A spirit and heart sacrificed and consecrated to God by adoration and a sincere humiliation before his majesty, a submission and absolute dependence on his will, a lively acknow- ledgment of his goodness and benefits, and a zeal and ardent love for his glory, — this is the sacrifice, in some measure, worthy of that eternal and infinitely perfect Spirit, and of that supremely holy and un- changeable will, which is God himself. It is by this internal sacrifice that that of Jesus Christ him- self is a sacrifice in spirit and in truth, and accep- table to God. Without this sacrifice of the mind and heart by charity, the external sacrifice, which ought to be the sign, effect, and representation of the other, is only an empty sign, a deceitful repre- sentation, and a Jewish sacrifice.
" 25. The woman saith unto him, I know that Messias cometh, which is called Christ : when he is come, he will tell us all things."
Jesus then came at a time when the expectation of the Messias was so common among the Jews, that
CHAPTER IV. 229
even a poor Samaritan woman, without the assistance of the prophets, whom her sect did not receive, does not stick to declare that he was upon the very point of appearing in the world. She will condemn the Jews, and all incredulous persons, who have seen in him the works and marks of the Messias. Yes, Lord, it is really thou from whom we are to learn all things. It is to thee that I ought to have recourse in all my doubts, and it is from thee that I must re- ceive sufficient light to understand the Scriptures.
" 26. Jesus saith unto her, I that speak unto thee am he."
How great comfort and consolation is it in our doubts and miseries, to know that we have Jesus Christ for our Saviour and Master ! He confounds the vanity of proud and conceited doctors or teachers, by discovering himself to this poor woman, though involved in error, schism, and immorality, rather than to the Pharisees, persons of great learning, and an austere life. It is a great mistake to ima- gine, that the knowledge of the mysteries of reli- gion ought not to be imparted to persons of her sex by the reading of the sacred books, considering this instance of the great confidence Christ reposed in this woman by his manifestation of himself unto her. The abuse of the Scriptures, and the rise of heresies, did not proceed from the simplicity of wo- men, but from the conceited learning of men. The more religion and piety any persons have, the more right have they to feed on the word of God, and on his truths. .
230 ST. JOHN.
Sect. II. — The Will of God the Food of the Soul. The Prophets sowed, the Apostles reap. The Faith cfthe Samaritans.
" 27. f And upon this came his disciples, and marvelled that he talked with the woman : yet no man said, Whatseekest thou? or, Why talkest thou with her ?"
Christ conversed but very little with women, since his disciples marvel at his doing it : this affords an example of great weight for the clergy. We must not immediately censure good men, though they seem to us to do something contrary to decency. We run no risk at all in suspending our judgment, and waiting until some farther discovery may be made; but we hazard a great deal, when we expose our- selves to the violation of justice and charity by a rash and precipitate judgment.
" 28. The woman then left her water-pot, and went her way into the city, and saith to the men, 29. Come, see a man which told me all things that ever I did: is not this the Christ? 30. Then they went out of the city, and came unto him."
Wonderful effect this of one word of our blessed Saviour upon the heart of a woman, who becomes the apostle of her country ! He must needs have spoken to other ears than those of the body; since he has a greater influence on her heart than she has herself, insomuch that she forgets every thing through her great haste to carry tidings of him to her country- men. Let us learn of her, that, in order to give ourselves up to God, it is necessary we should forget temporal things, that we should withdraw from our
CHAPTER IV. 231
ordinary employments for some time, that we should be full of acknowledgment for the grace we have re- ceived, that we should seriously meditate upon Christ, and, by zealous discourses, bring those to him who either do not know him or offend him, whenever we have an opportunity of doing it.
"31. H In the mean while his disciples prayed him, saying. Master, eat. 32. But he said unto them, 1 have meat to eat that ye know not of."
Christ cannot lose sight of this soul whom he has just gained over to his Father; he follows her in mind and heart ; he acts in hers ; he is taken up with re- flecting upon the zeal which carries her back to the city; he attends upon her tongue to bless the word of eternal life which she delivers to them ; and he seeks, among that people, those whom his Father has given him, that he may draw them to him; he offers them up to him, prays to him for them, and works in their hearts, to render them tractable and obedient to the voice of this woman. This is the food of him who is himself our bread and sustenance. He teaches the apostles and ministers of the gospel, that they must not easily be induced to give over any work which they have begun, on the account either of bodily wants or temporal concerns. From this indifference of Christ in respect of food, after his having walked till noon, it is easy to infer from whence this woman received the forgetfulness of her bodily thirst. This forgetfulness is a participation of that of Jesus Christ.
" 33. Therefore said the disciples one to another, Hath any man brought him ought to eat?"
Men, as yet carnal, find it difficult to conceive
232 ST. JOHN.
how much strength a zeal for the glory of God gives even to the body. The work of God supports the workman, and an evangelical labourer does not live by bread alone, but by the same word of God which proceeds out of his mouth for the nourishment and support of others. God has in store for his ser- vants such meat and delicious food as the mind of man knows not of.
"34. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work."
A pastor ought to have nothing at heart but the work of God, and the salvation of souls. This ought to be his delight, his meat, and his life. There is nothing greater in the world than this apostolical employment; yet we must not love the dignity and eminency thereof, but the doing the will of God. We ought to apply our minds thereto, not because it pleases us, but because it pleases God ; and to esteem the work, not on the account of the part we have in it, but because it is God's, and for his sake. Though a man labour therein till he has quite spent himself, yet it is still more the work of God than of man, since it is his Spirit which speaks by the preacher's mouth; and which produces faith in the heart of the auditor. Whilst we are carry- ing on the work of God in others, let us take care that the devil do not carry on his work in us by means of vanity. In this employment, our humility must be equal to our zeal. We have reason to tremble under the weight of these three words — the will, the mission, and the work of God.
" 35. Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you,
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Lift up your eyes, and look on the fields ; for they are white already to harvest."
The multitude of the nations whom God calls to the faith, and the vast number of sinners who are to be brought to repentance, are a harvest always ready for the evangelical labourers. It belongs to them to labour at all times, and to God to give his blessing to their labours, when and as he pleases. Let us often lift up our eyes, and awaken our zeal, either to beseech him to send forth labourers among so many sinners, among so many people who know him not, or to go among them ourselves, if he vouch- safe to call us forth.
" 36. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together."
Observe here three fruits, which ought to serve as motives to encourage an evangelical workman in his labour. The first is, salvation and an eternal re- ward for himself. This is fully sufficient to oblige us to expect no other: but we must not hope to have it till after the harvest. The second is, the salvation of souls converted. And the third is, the perfection of the body of the elect, and the consum- mation of the saints in God, by eternal joy and glory, in which the full harvest does consist. If to have contributed to the salvation of one soul be a cause of joy and comfort, what will it be for a man to see heaven, as it were, peopled by his labours ! The salvation of an evangelical minister frequently depends upon that of other men : in labouring for them he labours for himself.
" 37. And herein is that saying true, One sow-
234 ST. JOHN.
eth, and another reapeth. 38. I sent you to reap that whereon ye bestowed no labour: other men la- boured, and ye are entered into their labours."
It is no small comfort to those who labour much in the church, and see no fruits thereof, to be assured that they shall lose no part of their reward. It often happens, that the fruit does not appear till a long time after the death of the labourers : but all are equal in the sight of God, both they who sow and they who reap, when their charity is equal. It is a motive to humility for these ecclesiastical workmen, to consider that the plentifulness of their crop is per- haps the fruit and recompense of the piety of their predecessors. A second guide or spiritual director pleases himself with seeing the progress made by a soul under his care ; whereas it is perhaps the effect of the prayers, labours, and patience of another per- son.
" 39. % And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did."
God frequently converts a soul in order to make it instrumental in converting others. By making use of the ministry of a poor woman for the conver- sion of these people, who were at so great a distance from the truth, he shows plainly, that all instruments are alike to him to whom none is necessary, and who of himself turns the heart of man as he pleases. We must not disdain to receive from a woman that instruction of which we stand in need. God is pleased sometimes to humble learned men, by giving them a farther insight into their duty by the meaus of pious ladies, on whom he has conferred a great
CHAPTER IV. 235
degree of light and knowledge, to reward their charity, fidelity, and zeal for his glory.
" 40. So when the Samaritans were come unto him, they besought him that he would tarry with them : and he abode there two days."
Christ finds more openness of heart and more teachable dispositions among the Samaritans than among the Jews; and yet he forbids his disciples to preach the truth to them. O the depth of the judg- ments of God ! Christ here teaches us to despise none, to instruct all without distinction, and not to judge what fruit the divine word will produce by the present disposition of sinners. God alone knows those who are his, and on whom he intends to show the great instances of his mercy.
" 41. And many more believed because of his own word ;"
The word of Christ in his own mouth, is more powerful and efficacious than in that of another. In like manner, greater blessing attends the reading divine truths in the gospel itself, than when we read the very same truths in other books : to do the former, is to receive them, as it were, immediately from the mouth of wisdom itself. As a lively and reverential faith supplies Christ's corporeal presence in us ; so will he, by the power of his grace, and the abundance of his blessings, supply us with the beneficial and saving effects of that presence.
" 42. And said unto the woman, Now we believe, not because of thy saying ; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world."
How much light and knowledge does faith infuse,
236 ST. JOHN.
in a little time, into those hearts which God vouch- safes to open to his word ! Had these men rejected this word, when it was first delivered to them by this woman, they would then have never heard it from the mouth of Christ himself. Nothing is to be slighted, when our salvation is concerned : one single step at first, is frequently attended with very great consequences. Happy this people, in having been the first-fruits of the faith among the Samaritans; in having learned, in so short a time, the need which the whole world had of a Saviour, and consequently the corruption of nature, and the necessity of grace to repair and restore it; in having been the first who owned, reverenced, and proclaimed on earth that aimable quality and name of Saviour, which the angel had proclaimed from heaven to the Jews ; and in having been the only persons who, before the apostles, published this truth, that Jesus is the Saviour of the whole world ! Who can tell, but that this was a reward for their having invited, received, and kept Jesus Christ among them ; and was perhaps con- ferred as a blessing upon that hospitality which they had shown towards him, without having any regard either to the aversion of the Samaritans, or to the hatred of the Jews ?
Sect. III. — The Ruler's Son healed.
" 43. % Now, after two days he departed thence, and went into Galilee :"
What ! so short a stay in a place where he met with nothing but kind reception and obedience, and where he saw so much fruit of his labours ! The reason is, because the conduct of a minister of the
CHAPTER IV. 237
gospel is not to be regulated by such considerations, but by God's appointment. To do tbe work en- joined is not enough; we must examine whether we do it according to his will and the order of his mis- sion. It is an instance of self-denial, which is very uncommon and extraordinary, to leave those who respect and applaud us, that we may go to preach among others from whom we have reason to expect a quite different treatment.
" 44. For Jesus himself testified, that a prophet hath no honour in his own country."
It is seldom known that a man is very serviceable to his friends and acquaintance in the business of salvation, and yet inclination always leads us that way. When we decline going among them for fear of being despised, it is pride: but when we do it, because we would not have the word of God exposed to contempt, it is prudence and discretion. In the meantime we must take care not to be mistaken in our motives. The safest way is, to keep to the ad- vice and example of Jesus Christ in relation to this matter.
" 45. Then, when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast : for they also went unto the feast."
To believe without miracles, is the excellency of the faith of the Samaritans ; to believe on the account of miracles, is at least to do more than the generality of the Jews, and to yield to the authority of God, as the Galileans did. These miracles are for us, as well as for those who saw them, since the gospel renders them present to us. Let them serve there-
238 ST. JOHN.
fore to increase our faith and confidence in Christ, especially since they have been confirmed by the grand miracle of his resurrection, and by so many others which have followed it. The Galileans would perhaps have rejected Christ and his word, if they had not seen his miracles : and they would not have seen them, if they had not gone unto the feast. Of so great advantage is it faithfully to perform the duties of religion. So great is the blessing which attends the constant appearance at our parish-church, on days set apart for the honour of God.
" 46. So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.,,
Christ does not come to this place to seek any new applause on the account of his miracle, but to reap the fruit of it in the confidence of this ruler, and to strengthen the faith of these people by showing them another. An evangelical labourer, after the example of Christ, must be careful to keep up and confirm the good which he has done among souls by the ministry of the word.
" 47. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down and heal his son ; for lie was at the point of death. "
Afflictions are useful, since they oblige us to have recourse to God. We should very often be ex- tremely fond of a son, a friend, or an estate, and place our whole happiness therein, if the danger of being deprived of every one of them, did not put us in mind that they are all but perishing things, and that we must seek our happiness in something which cannot
CHAPTER IV. 239
be taken away from us. Neither the fondness of this father towards his son, nor his too great forwardness in desiring a miracle to secure his enjoyment of him, nor his false notion of the omnipotence of God, nor the imperfection of his faith, gives any disgust to Christ. Thus God bears with our prayers, how imperfect soever they be.
" 48. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe."
Would to God there were not abundance of per- sons in the world, who, like this nobleman, do not believe miracles, because they do not see them ! It is great ingratitude not to think ourselves concerned in those signs and wonders which God has wrought at distant times or remote places, to establish the faith of the church, which every where, and in all ages, is one and the same. It is a shame and reproach to the understanding of man, that it is seldom averse to the belief of strange and extraordinary things, unless it be when God is the author of them. It is not enough just to believe them, we must preserve the remembrance of them, we must not suffer the im- pression they have made upon our mind to be lost, but we must draw from them their just consequences, and reap that fruit which they ought to produce.
" 49. The nobleman saith unto him, Sir, come down ere my child die."
The power of Jesus Christ is not confined either to time or place. Men are very far from desiring miracles with as much earnestness to secure their faith and salvation, as to secure to themselves the enjoyment of some temporal advantage, which may possibly extinguish their faith, and rob them of sal-
240 ST. JOHN.
vation. The presence of Christ is a very great and desirable blessing : but to confine his power and goodness to his presence, is a piece of infidelity which seems very common even in the present age. The eagerness and confusion of our desires, which are too natural and carnal, often hinder us from understand- ing that which God speaks to us. Christ intends to cure this father of his want of faith, in order to make him worthy to receive the cure of his son ; but he is hitherto wholly taken up with the thoughts of that which he is afraid of losing. My God, how many fathers are there in the world who nearly re- semble him !
" 50. Jesus saith unto him, Go thy way ; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way."
Let us observe here the double miracle, wrought by the word alone of Christ ; the one on the distant body of the son, the other on the invisible heart of the father, who is himself cured of his incredulity by believing the cure which he did not see. We ad- mire the first, but we take scarce any notice at all of the second, which is yet more worthy of God, af- fords a greater proof of the divinity of Christ, belongs more peculiarly to his mission, and is less communi- cable to prophets and other holy men. It is of this miracle, O Lord, that I stand in need ; it is this which I beg of thee, as being the Saviour of my soul, and the sovereign Physician for all the diseases of my heart.
" 51. And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52. Then inquired he of them the hour when he began
CHAPTER IV. 241
to amend. And they said unto him, Yesterday at the seventh hour the fever left him;"
The efficaciousness of the word of Christ, even absent, taught his disciples thus early, that his de- parture into heaven ought not in the least to diminish their trust and confidence in his assistance. His word performs that which it signifies, because it is the sign of his will, and his will is his omnipotence itself. The fevers which affect the body are gene- rally healthful to the soul ; and therefore we ought to be more earnest in praying for a good use of them than for their cure, and much less should we desire a miracle to this purpose. Those fevers only which affect the soul are obstacles to salvation ; and nothing must be spared to obtain their cure. Say to me, O Jesus, after an effectual manner, Thy soul is healed. Say to the church, who pours out her sighs before thee in behalf of so many weak and diseased children, " Thy son liveth."
" 53. So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth : and himself believed, and his whole house."
It is not sufficient that we ourselves are con- vinced of the miracles which God has wrought for us; we must likewise assert the truth of them to others, that God may be glorified thereby, and that the church may reap that fruit from them which he designed she should. This family had not been converted, if this father had contented himself with only believing the miracle, and returning thanks to God in the private recesses of his heart. The pub- lication of the divine graces and favours is an engage- ment to gratitude and acknowledgment; and, con-
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212 ST. JOHN.
sidering our own unfaithfulness, we cannot lay our- selves under too many engagements to perform any dutv. This nobleman is an example of a master of a family, intent on making all the favours and mercies which God has showed him instrumental to the spiri- tual advantage thereof. The piety of a father or of a superior, is a grace belonging to the head, which should be diffused throughout all the members: and when God intends to save a family or society, the seed of this grace is generally sown in the head thereof.
" 54. This is again the second miracle that Jesus did, when he was come out of Judea into Galilee."
The exactness of the evangelist is serviceable to the faith, and tends to confirm the truth of the miracles of Jesus Christ. The first wrought at Cana, established the faith of the heads of the church : the second gained a whole family thereto. Both were designed to instruct the people of Nazareth at a distance, and to show them plainly who he was, with- out excitinn- either their envy or contempt by his presence.
CHAPTER V.
Sect. I. — The Pool. The Man who was diseased thirty- eight Years.
" 1. After this there was a feast of the Jews; and Jesus went up to Jerusalem."
We find our blessed Saviour, at all times and on all occasions, exact in observing the laws and usages of religion, in celebrating the festivals, in edifying his neighbour by a constant performance of the duties of
CHAPTER V. 243
piety, and in seeking all opportunities to prove his mission, to instruct the people, and to comfort the elect, by showing them the Saviour so much desired and expected.
" 2. Now there is at Jerusalem, by the sheep- market, a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water."
The pool of grace, situate near the gate of vic- tims, was an emblem of the church, wherein the water of baptism and that of the tears of repentance cure all sort of spiritual diseases, by virtue of the blood of the true victim, with which they are, as it were, tinged and dyed. A great number of diseases and diseased persons are necessary to represent the state and condition to which man is reduced by sin : so miserable is he, and full of infirmity from his very birth. He is nothing but weakness, corruption, and blindness, utterly unable to do the least good, and in him all grace and virtue are exhausted and withered away. This, O my Saviour, is what I should have been eternally in thy sight, if, after having been so long expected, thou hadst not come down among us by thy incarnation. How great is the debt which I owe thee, for having moved this water in my behalf, which has made me whole ! Finish, Lord, what thou hast begun.
" 4. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first, after the troubling of the water, stepped in, was made whole of whatsoever disease he had."
We must wait for the moments of grace and
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244 ST. JOHN.
mercy, which God has reserved to his sovereign power for the conversion of souls, not passing our time in idleness, but in labour, humility, and vigi- lance. The grace of repentance is a thing very rare : a true penitent, who in every respect deserves that name, is almost as difficult to be found as a phoenix. To wait for the angel's coming down, either by the pool's side or in one of the porches, is to desire, im- plore, and wait for the spirit of repentance, in order to perform it, every one in his proper state. Who- ever fully understands the value of this grace, should make great haste, should use violence towards him- self, and not lose a moment in casting himself into this healing pool. It is a holy ambition in a person to be desirous of stepping first into it, as looking upon himself to be the first, or chiefest of sinners. The trouble which we meet with in repentance is a trouble of grace, which the dread of the divine judgments raises in our minds, to no other end but to procure us a substantial peace and an everlasting calm. O peace of a good conscience ! O perfect cure ! what ought we not to do in order to obtain and enjoy thee !
" 5. And a certain man was there, which had an infirmity thirty and eight years."
God often makes choice of the greatest sinners, to show forth in them the greatness of his mercy, and the power of his grace. The more destitute we are of human aid and assistance, the more right have we to hope for that of God. Though the disease of our soul be inveterate and incurable, yet it is not so in respect of the almighty Physician. This is a very great comfort even for the greatest sinners. Pastors
CHAPTER V. 245
ouflfht to apply themselves with the greatest care to those who have the greatest need : to these the pre- ference is due.
" 6. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?"
The look which Christ casts upon this paralytic, is an emblem of that internal look of mercy which he casts upon a sinner, while he lies grovelling on the earth through the corruption of his heart, and de- pressed under the weight of his sins. In vain would the sinner endeavour to conceal from him the wounds and ulcers of his heart : Christ knows them better than he himself does. When the body is out of order, the will has no need of a physician to dispose it to desire health, because it is not that which is in- disposed, unless it be perhaps in desiring health either too eagerly, or to a bad purpose. But in the disease of the soul, it is the will itself which is indisposed ; and its greatest illness is, that it loves its disease, and hates and avoids health. We cannot therefore be made whole, and cured of our sins, unless we be willing : but it is God who produces in us both the will and the effect ; he causes us to desire that which he designs to give.
W 7. The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool : but while I am coming, another step- peth down before me."
It is the first beginning of a cure, for a man to know the need he has of a good director of the con- science, to guide him to the healing pool of repent- ance, and to put him into it. The more uncommon
246 ST. JOHN.
such persons are, the more care must be taken in choosing well. Before a sinner makes this choice, he ought frequently to address himself to God after this manner: — Lord, I have no man to whom 1 can intrust my heart; who knows how to manage and improve those motions of attrition by which it is stirred and troubled; who will not flatter my con- trary passions and inclinations, but has knowledge and prudence, vigilance and application, strength and resolution, sufficient to put me into the exercises of a penitential life. — It is necessary to wait for such a man, to delay our choice rather than to make a bad one ; but above all, to implore the assistance of that invisible man, without whom no other is able to do any thing.
" 8. Jesus saith unto him, Rise, take up thy bed, and walk."
Observe here three effects of the cure of the soul. 1. It forsakes its sin. 2. It lays aside the marks, aud declines all the occasions thereof. 3. It performs the contrary actions. — It is in this respect that a spiritual director ought to show some courage and resolution, and to make use of his authority, but to do it with mildness, and the discreet methods of charity. Christ causes the sinner to do that which he commands. He gives the heart strength to rise from the earth, arms to undertake works of mortification, and feet to walk in the way of God's commandments and of peni- tential exercises. A spiritual guide or director can- not five these feet, these arms, or this strength : but he ought to beg them for the person under his care, and that with so much the greater earnestness and perseverance, as the penitent is less able to do it, and does it less himself.
CHAPTER V. 247
" 9. And immediately the man was made whole, and took up his bed, and walked : and on the same day was the sabbath."
It is a miracle which happens very seldom, for a man to be delivered in an instant from his sins and evil habits, and from the weakness which generally attends them. God sometimes works this miracle to manifest his power, and to inspire confidence into sinners; but he most commonly lets them feel their weakness, and struggle with their vicious habits, on purpose to humble them by the remembrance of their sins, to make them apprehensive of a relapse, and to oblige them to be diffident of themselves, and to have recourse to him by prayer. Tractableness and obe- dience to the directions given, is a virtue very neces- sary to a penitent who is in good hands. It gives strength to the weak, settles them in a state ofVreat peace and satisfaction, and draws down upon them abundance of graces.
" 10. % The Jews therefore said unto him that was cured, It is the sabbath-day; it is not lawful for thee to carry thy bed."
The most discreet directors of the conscience al- ways meet with persons who control and censure their conduct, and who know how to cover their spi- rit of malice, envy, and self-interest, with the specious pretence of religion, and a feigned love of the divine law. It is the property of Pharisees to decry the pastors of the church, and to raise a distrust in the mind of penitents by vain scruples and a false ten- derness of conscience. All the notice we are to take of such malicious persons is to despise them, to leave them to themselves after Christ's example, and to persevere in doing our duty.
218 ST. JOHN.
" 11. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk."
True obedience consists in complying rather with the author and the spirit of the law, than with the letter. He who has a good director of his con- science, has a good warrant for his conduct. A real cure of a man's passions, received in following his directions, is the best assurance he can have of the approbation of God. Jt is a right way of reasoning to argue thus : — This spiritual director has cured me of my vanity, of my fondness for the world, of my inclination to gaming, luxury, and sloth, and of my other vicious habits : I ought therefore to rely upon his conduct, and despise whatever is alleged against him without proof, in order to render him suspected to me. As it is by real cures that true physicians are distinguished from quacks, so it is by the change of the manners of penitents that good directors of the conscience are known.
" 12. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?"
We are too often apt to make inquiries of this nature, which proceed from envy, jealousy, and self- interest, concerning a spiritual guide who is faithful to his ministry, only that we may find out somewhat for which we may decry him. " WThat man is that," who causes others to renounce ambition and pleasure, and would have them walk so uprightly in the ways of God ? His works speak for him : and those like- wise of these impertinent inquirers show plainly what they are.
" 13. And he that was healed wist not who it
CHAPTER V. 2i0
was: for Jesus had conveyed himself away, a multi- tude being in that place."
Christ, by conveying himself away, admonishes his ministers not to expect applause after the doing some remarkable action, but to hide and conceal themselves. A disinterested director of the conscience studies only how he may be serviceable to souls for the sake ot God, and never thinks of making the least temporal advantage to himself by the direction of them. Spi- ritual guides and penitents should not know one an- other any farther than in what relates to the cure of the soul ; nor should directors of the conscience make their relations too much known, or employ to their advantage that interest which the nature of their office necessarily gives them.
" 14. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee."
Let us learn from these words, 1. That diseases and afflictions are punishments of sin, and conse- quently, that the best remedy we can apply to them is repentance and conversion. 2. That these punish- ments ought to serve as instructions; and that, after the cure either of our bodies or our souls, we are obliged to manifest a very great humility and a pro- found gratitude towards God. 3. That relapses are more dangerous, and more severely punished. 4. That one of the chief cares of a spiritual guide or director, who has laboured in the conversion of a soul, and been blessed with success, is to remind it from time to time of the great favour it has received, of the sad condition out of which it has been recovered, and to secure it against relapses. 5. That a spiritual
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250 ST. JOHN.
director ought not to lose sight of a soul which he has converted ; but that he ought even to seek it out, to improve the beginnings of its new life. And, 6. That it is in the temple, and at the foot of the altar, that a penitent soul ought to be found, in prayer, in per- forming the duties of religion, in the presence of God, and in recollection. It is there that it will find Jesus Christ, and receive new graces and instructions.
" 15. The man departed, and told the Jews that it was Jesus which had made him whole."
It requires abundance of prudence to speak of the graces we have received, and of those by whose minis- try we have received them. Men sometimes think to ffain new admirers of the works and mercies of God, and they only stir up envy, and kindle a perse- cution against his servants.
" 16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath-day."
Every thing conspires to make Christ suffer; and even the gratitude and acknowledgments of those who love him contribute thereto. It belongs to the fidelity of a Christian, not to abstain from doing good, and especially from works of charity, for fear either of giving a seeming occasion of offence to others, or of receiving ill treatment from them. Whenever God visibly authorizes an action which appears con- trary to his law, he himself interprets his own law, or dispenses with it. A strange way this of judging of the conduct of Christ, as well as of his ministers ! To fix only upon that which is blameable in appear- ance, and to consider no part of that which God does in justification of it. Blind wretches ! not to discern
CHAPTER V. 251
the works of God's omnipotence from the actions of men; nor, among the latter, to distinguish those of necessity and charity, which could not possibly be prohibited, from common and ordinary actions, which the law forbade on the Sabbath-day.
Sect. II. — Christ' 's Sermon to the Jews. The Son does whatever the Father doeth, is Judge, and raises the Dead.
" 17. % But Jesus answered them, My Father worketh hitherto, and I work."
See here a most high and divine apology for the pretended violation of the Sabbath. Let us here admire how God makes the perverseness of the ene- mies of the truth subservient to the manifestation of the most sublime truths of religion, and how he in- structs his elect, while in all appearance he speaks only to his enemies. The first reason which Christ here gives of his conduct on this occasion is, that he is God, and that the Jewish Sabbath is not at all obligatory with respect to him. That rest and com- placency which he took in his works after the crea- tion of the world, and which he intended should be honoured by the rest of the Sabbath, does by no means hinder either the eternal operations of his divine understanding and adorable will, which termi- nate in the generation of the Son, and the procession of the Holy Ghost; nor the operation of his provi- dence, which preserves, governs, and makes all crea- tures act ; nor the operation of his Spirit, either as to the miraculous effects produced on corporeal be- ings, or the effects of grace in spiritual. The Son, being God equally with the Father, does all things
252 ST. JOHN.
as well as he; they having eternally but one and the same virtue, majesty, substance, power, will, opera- tion, &c. The creatures, every one according to its state and condition, ought, by a quiet and constant labour, to honour that God who is continually work- ing amidst his eternal rest. A soul which knows to what end it was created, is incessantly aspiring after that unity of action in heaven, which is to succeed the variety and multiplicity of our actions here on earth. Let us take great care, by a union of mind and will with God in whatever we do, to prepare our- selves for that unity which is promised us for all eter- nity.
" 18. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making him- self equal with God."
Christ is the martyr of truth and charity, who exposes himself to the danger of death, rather than abandon the miserable, or not assert his divinity, when the glory of his Father required it. Is this the gratitude and acknowledgment which men owe thee, O Saviour of the world ! for having vouchsafed to manifest thyself unto them, and to reveal a truth upon which their salvation entirely depends ? This is the lot and portion of truth upon earth. Those who preach the most saving truths, must expect to be contradicted and opposed. This contradiction is in- strumental to the sanctification of the preacher, the glory of God, and the triumph of truth itself: but it tends to the condemnation of the world, and is the cause of the judgments of God.
" 19. ^| Then answered Jesus, and said unto them,
CHAPTER V. 253
Verily, verily, I say unto you, The Son can do no- thing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son likewise."
The second reason of the conduct of Christ in the pretended violation of the Sabbath, and by which he confounds the malice of the Jews, in revealing the most sublime truths of Christianity, is, that he may make known that he is not only God, but likewise the Son of God, who receives from his Father, to- gether with his divine essence, his whole knowledge, will, designs, and power, as also a holy and adorable necessity of doing by him what things soever he doeth himself. O inability, almighty and infinitely perfect, whereby God is unchangeably all that he is eternally, without any possibility of being otherwise ! The Father cannot act any otherwise than of himself, as being the beginning without beginning. The Son cannot act of himself, since he receives from his Father his essence, power, and will, by his eternal origin and birth, yet without any imperfection or dependence. To whom does it belong to adore thi3 mystery of the Word proceeding from the under- standing of the Father, but to those for whose sake he humbled himself in stooping to be born in and of the flesh ? To do that which he seeth the Father do, is to do it by a will and power flowing from the Father by way of light and knowledge. Let us adore these incomprehensible mysteries, and, like true children of God, love to imitate them, in doing no- thing merely of our own will, but with a dependence upon God and Jesus Christ, as the principle and pattern of all our actions.
254 ST. JOHN.
" 20. For the Father loveth the Son, and show- eth him all things that himself doeth : and he will show him greater works than these, that ye may marvel."
The third reason of the conduct of Christ in the pretended violation of the Sabbath, is because, that as Son of God, incarnate, and the sole object of the love and confidence of his Father, he observes only his commands, being the person who executes all the designs of his love towards his church, of which he is the head. In this quality he has received of him a full knowledge, and as it were a draught of all his designs, which he is punctually to follow, in order to accomplish them by his human nature, as by the instrument of his divine, united to the divine nature itself. How adorable are these two communications made to the Son in his two different births; the one eternal, by the natural and necessary fruitfulness of the Father's understanding; the other temporal, by the free and gratuitous kindness and mercy of his will ! The miraculous cures performed by Christ, are but an introduction to the wonders of his mission. These are for us rather than for the Jews. Let us admire, adore, thank, and praise God, for all the great things he has done for us by his Son.
" 21. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will."
The proof of these three reasons of Christ's con- duct in the pretended violation of the Sabbath, namely, because he is God, the Son of God equal to his Fa- ther, and the general dispenser of his designs con- cerning men, is drawn from his prerogatives and
CHAPTER V. 255
functions in these three qualities. For his first pre- rogative and function is, to give life. The prophets both healed sick persons and raised the dead, but not one of them did either, to prove that he was the Son of God, ascribing to himself a power of raising the dead equal to that of the Father, or asserting that he quickened whom he would, or foretelling miracles a long time before they came to pass. Of what nature soever the life be, it comes from thee, O Jesus, as the author and principle of all life in conjunction with thy Father, and as the first-fruits of life, both in time and eternity. I adore thee therefore, as restoring life to the dead even in the days of thy mortal life. I give myself to thee as restoring the life of grace to sinners from the highest heavens. And I wait for thee as the fountain and pattern of the eternal life of thy elect at thy second coming.
" 22. For the Father judgeth no man, but hath committed all judgment unto the Son :"
The second prerogative and function of Christ is, to be the universal Judge of the quick and the dead. To him belongs all judgment, visible and invisible, particular and general, temporal and eternal, either by withdrawing grace, or inflicting punishment. I own and adore thee, O Jesus, as my judge, and as the sovereign disposer of life and death. My lot is in thy hands; for thou dispensest thy graces accord- ing to the measure which thou hast settled, and appointest punishments according to the degree and demerit of the sins. Judge me, O Lord, not in thy anger, but in thy mercy. Punish me in this world, not in the other: not by withdrawing thy Holy
256 ST. JOHN.
Spirit from me, or casting me out of thy sight, but rather by depriving me of the carnal satisfactions of this life, and the fatal prosperity of this corrupt world.
" 23. That all men should honour the Son, ev.en as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him."
The third prerogative of Jesus Christ is, to be honoured with the same honour which is paid to his Father; as being his only Son, appointed by him heir of all things according to his human nature, and Lord of all things according to his divine; as being his envoy and ambassador, not barely representing his adorable majesty, but possessing it indivisibly with him ; and as being his living image, an honorary image which does not by some particular features just give a faint idea of his greatness, but which really contains all his perfections, is the very brightness of his glory, and the eternal and subsisting character of his essence. Jt is the design of God to cause his Son Jesus Christ to be honoured, to receive honour himself only in and by him, and to own none for his true worshippers but Christians who bear the name of his Christ; and yet the generality of Christians apply themselves less to him than to his servants. Great God ! awaken, in this age, I beseech thee, a spirit of devotion towards thy Son, and cause him to be honoured in the church as he ought.
" 2<i. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into con- demnation ; but is passed from death unto life."
The fourth prerogative and function of Christ is,
CHAPTER V. 257
to bring the word of his Father to men ; to make his own word the seed of faith, and to cause it by faith to become the necessary means of escaping the con- demnation of Adam, of rising again to the life of grace, and of enjoying that which is eternal. Ob- serve here the chief points necessary to salvation :
1. To hear the word of the gospel of Jesus Christ.
2. To believe and put our trust in God. 3. To believe the doctrine of the Trinity, a God who sends, a God who is sent, and a God who is the Spirit and love of both : one only God in three persons. 4. To believe the incarnation of the Son sent by the Father. 5. To believe the fall of Adam, his con- demnation to the death of body and soul, and ori- ginal sin, which renders his fall and condemnation common to all his posterity. 6. To believe the ne- cessity of a Redeemer in order to our passing from death unto life. 7. To hope for everlasting life. — Grant, O Jesus, that I may truly honour thee in adhering steadfastly to thy word with a lively faith, in feeding upon it in hope of the blessed life hereafter, and in practising it by charity.
" 25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God ; and they that hear shall live."
The 8th point necessary to salvation is, to believe the resurrection of the body, and the immortality of the soul. Christ makes his voice to be heard equally by the dead, and by the most hardened sinners, and restores to the latter the life of the soul, and to the former that of the body. O Jesus, who art the word of life, the life itself made manifest to men,
258 ST. JOHN.
life eternal which was in the Father as the first pro- duction of intellectual life in God himself, and as the principle of the living, subsisting, and consubstautial love of the divine Persons : to thee only it appertains to be the life of the children of God, and the source of all life in men, whether spiritual or corporeal, na- tural or supernatural, mortal or immortal, of grace or of glory: and such thou art by the ministry of thy word, to honour thyself as the eternal life and word, and to teach us to honour thee as such, and to depend upon thee in all the uses and effects of life and of the word, which thou hast been pleased to communi- cate to us out of thy abundant fulness.
" 26. For as the Father hath life in himself, so hath he given to the Son to have life in himself; 27. And hath given him authority to execute judg- ment also, because he is the Son of man."
The authority of Jesus Christ as head of the church, and envoy of his Father, is comprised in these two qualities of Saviour and Judge. As Saviour, he delivers from death and bestows life; and he be- stows it, as being essential life, and the fountain of all life in quality of Son of God. As Judge, he punishes and condemns to death, and will alone ex- ercise this power of judging the world in a plain and sensible manner; because he alone rendered himself visible by the incarnation, and he alone is Son of God and Son of man together. I adore thee, O Jesus, who judgest both the quick and the dead invisibly with thy Father, as Son of God; and who wilt judge them visibly in thy Father's name, as Son of man.
" 28. Marvel not at this : for the hour is coming,
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in the which all that are in the graves shall hear his voice,"
No, Lord, my faith scruples not in the least to believe, that death heard thy voice from the bed of Jairus' daughter, from the coffin of the widow's son, and from the grave of Lazarus ; because 1 believe likewise, without the least scruple, that dust and ashes will hear it from the centre of the earth, and from all parts of the world; and that death will obey thee eve/y where and for ever. Let my heart, O Jesus, not be deaf to thy voice, when thou vouch- safest to speak to it, in order to destroy in it some part of the death of sin ! Happy is that person whom Christ has caused to hear the voice of his grace from the very lowest abyss of his sin, and who has been obedient to his call ! What gratitude and ac- knowledgment is due to him for so great a benefit !
" 29. And shall come forth ; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."
According to these words of Christ, there is no medium betwixt good and bad actions, with respect to salvation ; betwixt the resurrection of life, and the resurrection of damnation. There are but two sorts . of love, from which all our desires and actions pro- ceed : The love of God, which does every thing for his sake, and which is rewarded by him; and the love of ourselves and of the world, which does not ultimately refer that to God which ought to be re- ferred to him, and which for this very reason becomes bad. Let us think seriously upon this matter : we shall come forth out of our graves such as we enter in, destined either to a blessed and eternal life for
260 ST. JOHN.
our good works, or to eternal death for our sins. Who would not courageously apply himself to good works, which will make so prodigious a difference and distinction hetwixt men ?
" 30. J can of mine own self do nothing : as I hear, I judge: and my judgment is just ; because I seek not mine own will, but the will of the Father which hath sent me."
The sovereign power is given to Jesus Christ, as head of the church, to form it in succeeding ages by the infusion of his Spirit and life, and to judge man- kind at the end of the world, in raising them either to life or condemnation. But this sovereign power of this divine Head of the church, depends originally upon the knowledge and will of the Word, which are those of the Father. Christ, as man, has no thoughts, designs, desires, or inclinations of himself; and he neither quickens nor judges any one by a choice which is arbitrary, and independent on the inspiration, conduct, and direction of the Word to whom he is united. The injustice of our judgments and actions, proceeds either from the darkness of our understanding, or from the corruption of our will. Every thing is just in Christ, because every thing in him is conformable to the truth and the will of his Father. Render me, O divine Word, attentive to that which thou speakest to me, and so faithful as to desire nothing but what is agreeable to thy will. Hinder by thy grace, I beseech thee, any secret de- sign of doing always my own will, from darkening my judgment in relation to the things of God and eternal salvation.
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Sect. III. — Christ does not bear witness of himself, John a burning and a shining light.
" 31. f If I bear witness of myself, my witness is not true."
How false then is the testimony or witness which the proud person bears to himself in his own heart, without having the testimony of his works, and having against himself that of his own infidelities and mise- ries ? Those reformers who have no other testimony of their mission than that which they give to them- selves, do they deserve to be so much as heard? No witness whatever ought to be more suspected by us, and is more justly liable to exception than our- selves, when we are the only persons who speak to our own advantage. We imagine we see in ourselves the good which we have not: and we do not see the evil which we really have.
" 32. There is another that beareth witness of me ; and I know that the witness which he witnesseth of me is true. 33. Ye sent unto John, and he bear witness unto the truth."
John is the first witness of Jesus Christ, by a wonderful dispensation of the providence of the Fa- ther in relation to his Son, causing another to bear witness of him, before he should bear witness of himself. Humility does not allow us to be the first in speaking in our own behalf, without great neces- sity. It is one mark of a divine mission, for a per- son, before his appearing in the world, to have some declaration from God concerning him : a mark which no authors of heresy ever had. There are several circumstances in John which render his testimony
262 ST. JOHN.
unexceptionable: — 1. He is consulted by tbe very- enemies of Christ, as a holy and extraordinary person. 2. He is perfectly free from all self-interest, having declined making the least advantage by his own re- putation. 3. He is sincere, undaunted, and so averse to all kind of flattery, that he reproves Herod at the hazard of his liberty and life. 4. He was so far from having been solicited or courted by Christ, that he had not yet so much as seen him.
" 34. But I receive not testimony from man: but these things I say, that ye might be saved."
We ought never to omit any thing which may be instrumental to the salvation of souls; yet we must avoid ostentation in whatever we do. It is the part of prudence, as well as humility, not to be forward in endeavouring to engage others in favour- able discourses concerning us: it belongs to God to open their mouths in our commendation. A pastor should not be jealous of his own reputation, but only so far as it concerns the salvation of his flock, and the honour of the church : to promote these, is the sole end to which he ought to make the esteem of men subservient.
" 35. He was a burning and a shining light; and ye were willing for a season to rejoice in his light."
Only to shine, is but vanity; to burn without sinning, is not sufficient. To burn with the love of God, and to enlighten our neighbour by instruction and good example, this is the perfection of the pas- toral charity, and the completion of the ministry. Woe to those extinguished lamps, in which neither the light of truth, nor the heat of charity, can be found ! WToe to those people, and souls, who find
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both these qualities in their pastors, only to their own condemnation, like the Jews ! When a light rises in the church, it darts forth at first a lustre, at which the world itself rejoices; but this lasts not long. The world always loves its own darkness better than light, and endeavours to extinguish, in the end, the light which opposes its darkness. We have great reason to fear, lest we should be of the number of those souls, who rejoice at the brightness of the light, or reputation, of a preacher or spiritual director, and perform not that which he requires of them in order to their salvation.
" 36. 51 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that 1 do, bear witness of me, that the Father hath sent me."
The miraculous works of Christ, are the second witness which bear testimony of him. The testi- mony of men, when not supported by that of works, is of little or no account. The opinions of men change, and ours change concerning them, as those of the Jews did in respect of John; but works con- tinue always the same. Let us never grow weary of reminding our brethren, who are wandered out of the way, of what God is never weary of reminding us in his word, namely, that their apostles were only seducers, having had neither forerunners to introduce them, nor miraculous works to authorize them, nor voice of God to approve them, nor scripture to fore- tell and point them out.
"37. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
264 ST. JOHN.
38. And ye have not his word abiding in you : for whom he hath sent, him ye believe not."
God the Father is the third witness, who bears testimony of Jesus Christ. He speaks to men by his incarnate Word. He who will not own and re- ceive the Son, and the word of salvation which he delivers, shall never know God, whom we cannot possibly either hear with the ears, or see with the eyes of the body, but only with the ears and eyes of faith in his word. If we have the word of God in our mind and mouth alone, and have it not abiding in our heart, we have it only after a Jewish manner, and to our own condemnation.
Sect. IV. — The Scriptures. The love of Honour hinders Faith. Moses condemns the Jews.
H 39. 51 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me."
All the Scriptures, which are full of Jesus Christ, are a fourth witness in his favour. They are mines of gold: we must search, and as it were dig very deep in them, by means of study, prayer, and medi- tation, in order to find Jesus Christ. The ill use which these people made of the Scriptures, hinders not our blessed Lord from encouraging and pressing them to read them all with care. They do indeed contain eternal life — not for those who, like the Jews, mind only the letter, are intent on carnal pro- mises, and put their whole confidence in them, know- ing nothing of their spirit and design — but for those who, by a deep search, discover Christ in them, and place all their hopes of salvation in him alone.^
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Teach rae thyself, O Lord, to seek, to find, and to relish thee, in these divine books.
" 40. And ye will not come to rae, that ye might have life."
It is a dreadful proof of hardness of heart in the Jews, that they should choose rather to adhere to a law of death, than to go to Christ, to whom this very law refers and guides them, as to the author and fountain of life. How much more hardened, then, is the heart of a Christian, who has already received it, and tasted the fruits thereof, if he still prefer the death of sin before it ! What discouragement, what despair, will not so soft a reproof, so tender and pre- venting a love, remove ! But every thing is hard and difficult to him whose heart is hardened. To keep at a distance from Christ, is to avoid and fly from life : it is in vain to seek it any where else.
" 41. f I receive not honour* from men." j-# 2^r. My glory.]
To see the earnestness of the Son of God in so- liciting us to. put our trust and confidence in him, and in drawing sinners after him, one would imagine that his honour and glory depended upon their faith, and that he could not be happy unless they were so. No, Lord, thy glory has not the least dependence on ours ; and the esteem of men cannot possibly either tempt thee, or increase thy happiness. But we are those who, without thee, must necessarily be eternally miserable.
" 42. But I know you, that ye have not the love of God in you."
To see the great zeal of the Jews for the obser- vance of the Sabbath, and for the law of God, should
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266 ST. JOHN.
we not be apt likewise to imagine, that their hearts were inflamed with the love of him. And yet all this was nothing but the love of themselves, and of human glory, which they would fain acquire from the gifts of God. How common is this false zeal ! How deceitful is it ! There is in these persons abundance of pride, vanity, and delusion; but they have not the least degree of the love of God in them. Do thou vouchsafe, O Lord, to shed abroad this love in our hearts — thou, whom the extreme want thereof, which thou sawest in mankind, drew down from heaven.
" 43. I am come in my Father's name, and ye receive me not : if another shall come in his own name, him ye will receive."
See here some plain and evident marks that they were never animated with the love of God, and that they are fallen under great delusion. The first is, that they have received persons who came in their own name, having no mark of a divine mission, at the same time that they have rejected those who were authorized by sanctity of life, by the gifts of the Holy Ghost, &c.
" 44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?"
The second mark is, that pride, and the love of vain-dory, two vices most opposite to faith and sal- vation, have been the distinguishing character of these heads of a party; whereas that of the apostles, and of apostolical men, consisted in humility, and in carefully avoiding all human glory.
M 45. Do not think that I will accuse you to the
CHAPTER V. 267
Father: there is one that accuseth you, even Moses, in whom ye trust."
The third mark, which shows that these men are mistaken, and likewise have not the love of God, is, that the very Scripture alone, in which they put their whole confidence, is sufficient to accuse, convict, and condemn them as seducers and corrupters of the word of God. A real delusion and error is some- times concealed under a false reverence for the word of God, a false confidence in Christ, and a false love of religion. Suffer yourselves, dear brethren, to be convinced and condemned by the truth of the Scrip- ture. Whoever does not follow the example of the saints, must expect to have them for accusers.
" 46. For had ye believed Moses, ye would have believed me : for he wrote of me."
The fourth mark or proof of delusion and error is, that they have not, and cannot possibly have, a right understanding of the Scriptures. The law and the Scripture speak only of Jesus Christ. He is the key of the books of the Old Testament, which we can never understand nor relish, unless we read them with a view to him, and that entire, as consist- ing of head and members, and observing in them every thing which concerns his body the church.
" 47. But if ye believe not his writings, how shall ye believe my words?"
The fifth mark or proof of delusion is, that they have assumed to themselves a power to believe, or not believe, what they think fit, to despise the au- thority of the church and of Christ himself, and to subvert the whole foundation of the faith. En- lighten, Lord, these blind people, and lead them
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back into the way of faith which they have forsaken. They will believe whatever thou speakest to them by thy word, if thou vouchsafe to write it in their hearts by thy Spirit.
CHAPTER VI.
Sect. I. — The Miracle of the Five Loaves. Jesus retires to avoid being made a Kifig.
" 1. After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3. And Jesus went up into a mountain, and there he sat with his disciples."
Jesus here shows his wisdom, in not provoking the envious any longer by his presence; his charity, in removing from them the occasions of sin : his hu- militv, in withdrawing himself from the world after such remarkable actions; his piety, in recollecting himself in retirement after his preaching; his good- ness, in not hiding himself from those who follow him ; and his preference of the mean and illiterate people, who hearken to the voice of miracles, while the learned continue altogether deaf thereto. Let us hearken to that of his virtues, which gives us a more useful lesson than all the miracles which he wrought on the body.
" 4<. And the passover, a feast of the Jews, was nigh. 5. % When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?"
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When human means fail, God causes his power to appear. Christ does not work miracles, till he has showed the necessity there is for them; to teach us never to ask or desire any without an absolute necessity. He takes occasion from this want, and from the approaching passover, to give his disciples an emblem of the miraculous passover which he is preparing for his church. Since his different miracles denote his different qualities, it is necessary there should be some to show that he is in all respects the pastor of his sheep. Too faithless, too ungrateful is he, who distrusts his goodness, providence, and almighty power, for the support and nourishment either of the body or of the soul.
"6. (And this he said to prove* him: for he himself knew what he would do.)" [# Fr. Tempt.]
God tempts 'us, to prove and exercise our faith ; the devil, to weaken and extinguish it. Let us carefully observe and consider these two sorts of temptations, that we may reap profit from them. That of the devil, through the disposal of the divine mercy? tends to make us sensible of our own weak- ness, and to cure us of having any presumption of our own strength. That of God, has a tendency in itself to make us conceive a more lively belief of his majesty and greatness, and to clear our minds of those mean ideas, and human notions, which we are apt to entertain concerning his almighty power. Grant that I may know thee, O my God, and that I may know myself.
" 7. Philip answered him, Two hundred penny- worth of bread is not sufficient for them, that every one of them may take a little."
270 ST. JOHN.
Infinitely less will be sufficient to satisfy them all, because he who made them all of nothing, can like- wise feed them all out of nothing. Observe here the common failing and defect of men under their wants : their minds are more intent on the wants themselves, than on the goodness, wisdom, and power of God, who commands us to put our trust in him. It is a sin against the established order of his wis- dom, to expect that he should, without any necessity, dispense with the ordinary rules of his providence. It is a sin against the belief of his omnipotence, to desire to subject it to human methods.
" 8. One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9. There is a lad here, which hath five barley-loaves, and two small fishes : but what are they among so many?"
Five loaves and two small fishes are more than enough in his hands who continually multiplies the corn of the earth an hundred-fold, and raises out of her bosom so many good things for the food and nourishment of mankind, of little birds, and of the smallest insects. Whoever is faithful in adoring and praising God for all the benefits he does us by the ordinary methods of his providence, will not find his faith and confidence stagger when he stands in r.eed of extraordinary assistances. The latter are as easy to God as the former; but they afford us a plainer proof of his mindfulness with respect to the wants of particular persons, and of his continual vigilance. It is his will that we should be made sensible of the greatness of our want, that we may set the greater value upon his assistance.
" 10. And Jesus said, Make the men sit down.
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Now there was much grass in the place. So the men sat down, in number about five thousand."
It is not so much for the sake of these five thou- sand men that Christ is going to work this miracle, as for the sake of all those who live in continual sub- mission to the laws of providence. He who feeds here five thousand men in an extraordinary manner, and by a visible miracle, cannot he find means to support this numerous family, which raises in the mind of this father and mother so many uneasy and distrustful thoughts? God works more invisible miracles than visible; and the latter are designed only to strengthen the belief of the former, in those persons to whom providence is, as it were, obliged to give some present security. Does not that abun- dance of grass which God bringeth forth continually for the cattle, justly upbraid men with their infidelity or their distrust?
"11. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down ; and like- wise of the fishes as much as they would."
Every thing wastes in the hands of man : but every thing multiplies in those of the Son of God. Before Christ feeds the body, he feeds and nourishes the soul by the good example of his gratitude and thankfulness to his Father. There is often found iii a good pastor greater acknowledgment for that which God confers upon him for the benefit and ad- vantage of his people, than in the people themselves who receive that advantage. Christ feeds only those who, in sitting down, give a proof of their trust and confidence in him by their obedience. Let us in
272 ST. JOHN.
this emblem contemplate our duties with respect to the word of God and to the communion, the fruit whereof is answerable to the disposition of our heart. The more earnestly we hunger after them with a sincere hunger of heart and will, the more benefit do we still receive from them.
" 12. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost."
Every thing which Christ has consecrated by his word or his Spirit, ought to be precious to us, and nothing should be lost. We ought to manage our temporal riches to the best advantage, not out of covetousness, but out of respect to the gifts of God. These fragments left by the poor are yet more pre- cious : Christ does not take care about saving them, till the poor have eaten and are satisfied. It is not out of indigence that he causes these fragments to be gathered up, since nothing is beyond the reach of his power; but it is to make known the greatness of the miracle, and to teach the rich themselves, not to squander away unprofitably that which they have re- ceived at the feast of reading the divine word. Let us lose nothing, let us make some advantage of every thing ; for even the least things are precious and nourishing.
" 13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten."
The power and bounty of God surpass our wants. The incredulity of man is happily disappointed, when God gives him that which he could not presume
CHAPTER VI. 273
either to hope for or to ask. It often happens that the wealth of the rich is diminished and lost, he- cause they neglect to sow in the hands of the poor; while the poor themselves become rich, because they have been liberal and generous, even in the midst of poverty, to those who were in greater want. A pastor, being obliged to feed his flock at all times and seasons, ought to be in a disposition to give that which he has not perhaps at present, but which he will find in the hands of the sovereign Pastor of souls. God pours down his blessing upon such a confidence as this in time of necessity, and the pastor enriches himself whilst he feeds his people.
" 14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Pronhet that should come into the world."
Miracles are the true marks of an extraordinary mission from God. Christ is that prophet foretold by Moses, (Deut. xviii. 15.) whom God was to raise up from the midst of this people as one of their brethren; to which prediction it is probable Christ himself lately referred the scribes and Pharisees, (chap. v. 46.) Passion shuts their eyes; but grati- tude opens those of this illiterate multitude. The worthy receiving of the communion, is a source of light for us to know Christ, and of courage to own and confess him. How long, O Lord, hast thou vouchsafed to feed me in this desert, and I neither know nor confess thee yet as I ought ! I am daily at thy table, fed with thy word and truth, nourished with thy body, and animated with thy blood, and I yet hesitate to declare myself thy disciple by my life and conversation.
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" 15. 51 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone."
The fruit of receiving the holy communion, or of reading the gospel, must not be for us only to know and make profession of following Christ ; they must likewise cause him to reign in our hearts. It is not this reign or kingdom which he avoids; he came on purpose to establish it, and, in order thereto, to teach us by his own example to condemn the pomp of human grandeur, and to decline high stations and dignities, and whatever proceeds from the spirit of the world. Lord, how few are there whose hearts are open to this example, and who, by a holy retire- ment, disappoint the designs which men have of rais- ing and advancing them in the world !
Sect. II. — Christ walks upon the Sea. The people follow him.
" 16. And when even was now come, his disciples went down unto the sea, 17. And entered into a ship, and went over the sea toward Capernaum : and it was now dark, and Jesus was not come to them."
Christ, who was very rarely absent from his dis- ciples, leaves them, only in order to pray in the mountains, or to avoid worldly greatness. There are two reasons which not only give pastors a right, but likewise sometimes oblige them, to separate them- selves from all which is most near and dear to them. 1. The great occasion they have to seek God, and to unite themselves to him by prayer. 2. The ne-
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cessity they may be under of avoiding worldly em- ployments, by a life entirely free not only from all ambition, but from the very suspicion thereof.
" 18. And the sea arose, by reason of a great wind that blew."
Nothing is more to be dreaded than the great wind of temptation, when we are without Jesus Christ, in the darkness of sin, or in the midst of the stormy sea of this world. The devil never fails to assault us with his wicked suggestions, and to use his utmost endeavours to destroy us, when he sees that Christ is not with us, and that our hearts are left in darkness by his absence. Happy are we, when this absence and darkness are designed only to try us, when the one does not proceed from anger, nor the other is inflicted upon us as a punishment.
" 19. So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid."
It frequently happens, that what is designed for our good makes us afraid, by reason of the weakness of our faith. This often falls asleep in the midst of benefits and favours, and requires temptations, dan- gers, and afflictions to awaken it. We are more sensible how much we stand in need of God and Christ, when we fall into want, than when we live in plenty ; when we are under the apprehension of evils, than when we continue in the undisturbed enjoyment of good things. Trouble and disorder of mind gen- erally attends temptation in the weak, and is really more dangerous than the temptation itself: because the devil, taking advantage of that trouble and dis-
276 ST. JOHN.
order, assaults our faith, raises in our minds a dread of Christ, and renders that suspicious to us which we ought to look upon as our whole light and strength.
"20. But he saith unto them, It is I ; be not afraid."
The presence and word of Christ remove all fears : but he himself must make men sensible of both, otherwise he is present only to the blind, and speaks only to the deaf. What is man ? Nothing but darkness and weakness, when he is in dangers; full of distrust and apprehension of being deceived, when assistance is vouchsafed him ; and utterly in- capable of doing any thing without Christ, at all times, and in all states and dispositions. Lord, what conduct soever thou art pleased to observe to- wards me, vouchsafe always to speak to me these comfortable words, "It is I;" and thereby secure me both from presumption and despair.
"21. Then they willingly received him into the ship:* and immediately the ship was at the land whither they went." [* Fr. Bark.]
We make a great progress in piety in a very little time, when God is pleased to shed abroad in our hearts his love and grace in great abundance. The bark receives much more assistance from Christ when he enters into it, than he does from the bark. Thus it is with respect to the service of God and Christ: the Master is more useful to the servant than the servant to his Master; and the labours of the minis- ters of the church more necessary to the salvation of the ministers themselves, than to the glory of God. Come, Lord, I beseech thee, to this soul, and vouch- safe to enter into it by new assistances, that it may
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soon reach the perfection to which it tends. Come to thy church, animate thy ministers with thy Spirit, perfect the saints, gather thy elect together, and give thy whole body its complete fulness and stature, that it may quickly arrive at its own country, its centre, and its eternal rest, which is thyself.
" 22. *f[ The day following, when the people, which stood on the other side of the sea, saw that there was none other boat there, save that one whereunto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23. (Howbeit there came other boats from Tiberias, nigh unto the place where thev did eat bread, after that the Lord had given thanks ;) 24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus."
Can we forbear seeking Christ with earnestness, when we are sensible that we have lost sight of him for some time? It is no unprofitable labour to in- quire how he came to withdraw himself, why those who fed us in his name have been taken away from us, and frequently to revolve in our minds the graces and benefits we have received from him. Let us be very careful not to neglect those opportunities which God is pleased to give us of finding him again, and of re-uniting ourselves to him.
Sect. III. — The Meat which jjerishes not. Christ the true Bread of Heaven. Does not his own Will. Saves his Elect.
" 25. And when they had found him on the other side of the sea, they said unto him. Rabbi, when earnest thou hither ?"
278 ST. JOHN.
These people desire to be assured of the certainty of his miraculous passage ; and it is a holy curiosity and a rational zeal in them, not to suffer the wonder- ful works of God to be buried in silence.
" 26. Jesus answered them, and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled."
Few persons seek Jesus Christ for his own sake : the generality do it out of interest. It is good, fre- quently to examine our own hearts and intentions in this respect. We ought to seek God, and not his gifts. The common inclination and disposition of people in relation to miracles, was to think only of en- joying the present temporal advantages arising from them, without endeavouring to penetrate into the designs of God in working them. The contemplation of miracles ought to strengthen our faith, to raise our minds up to God, and to fill us with admiration of his greatness and goodness. It is the proper busi- ness of pastors, after the example of Christ, to make their people sensible of their failings, and to rectify their faith.
" 27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you : for him hath God the Father sealed."
The life of a Christian is not an idle and inactive life. Application, fervency, and good works, are necessary to nourish piety, and to obtain it of Christ. If we take a view of all states and conditions in the world, is it not true, that we shall find almost all mankind entirely taken up, either with the care of
CHAPTER VI. 279
providing for themselves " the meat which perisheth," or with the thoughts of raising a fortune yet more vain and perishing, as if life were bestowed upon them to no other end and purpose ! Who is there who seriously applies his thoughts to " that meat which endureth unto everlasting life ?" What man makes it his business to be a Christian, and to live by faith ? This is a gift of God, but man must co-operate with it. It is the will of man which be- lieves, but it is God who forms therein the act of believing. None but God can confer this gift upon us ; and the Son of man is here said to give it, be- cause he is really and truly God, being the express image and character of the Father's substance, and authorized as such by the seal of miracles. Vouch- safe, O Jesus, to be continually in my heart, and to work therein as the author and finisher of my faith !
" 28. Then said they unto him, What shall we do, that we might work the works of God ?"
Faith admonishes us to have recourse to God, and to implore his assistance ; and the first effect of this assistance is, that the darkness of our understanding is enlightened. So great is this darkness, that we frequently mistake works merely human for works of God. To make works really such, it is necessary that the Spirit of God should be the cause and prin- ciple of them : his will their rule, and his glory their end. We have always sufficient occasion to see and acknowledge our own ignorance in the ways of God, and to beseech him to direct us in them. Without his light, the most clear-sighted are but darkness.
" 29. Jesus answered and said unto them, This
280 ST. JOHN.
is the work of God, that ye believe on him whom he hath sent."
The great work of God in us, is that of a lively faith which worketh by love. Let us, without ceas- ing, importune him to perfect and complete this work in us. The multiplicity and diversity of the works of the law, which served only to prefigure Christ, and could not justify the sinner, are now reduced to one single means of salvation, namely, Jesus Christ. Thus the law of works, which only exalted and puffed man up, is now entirely reduced to the sole law of faith, which humbles him, and excludes all boasting; because faith, which is the principle of the righteous- ness of God, is no other than the work of God in us. When will it be, O Jesus, that thou wilt perfect this work in me, by rendering me uni- formlv obedient to whatever thou requirest of me by faith ?
" 30. They said therefore unto him, What sign showest thou then, that we may see, and believe thee? what doest thou work ? 31. Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat."
What unaccountable blindness, what hardness of heart is this, to ask such a question after so many signs and miracles ! And yet this is but a shadow of the present blindness and hardness of sinners, after the accomplishment of all the mysteries of Christ, and after having received so many favours and graces at his hands. Man, full of himself, ex- tols his own works as much as possibly he can. His want of attention, and his insensibility with respect to those of God, cause him either wholly to forget,
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or little to regard, the greatest wonders of the divine power. To undervalue benefits received, is a high instance of ingratitude, and an indignity which makes the patience of Christ appear more eminent and illus- trious. It is the atheist who is still seeking after proofs of a Deity, though he walks every day amidst apparent miracles, which, having continued from the beginning of the world in one and the same course and order, and with an unchangeable exactness and regularity, are on this very account more to be ad- mired than those which were only transient.
" 32. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from * heaven ; but my Father giveth you the true bread from* heaven." [* Fr. Of.]
What strange mildness is this towards such brut- ish and ungrateful people ! We see here in Christ no manner of application and endeavour to set off the greatness of his miracle ; but his only care is, to instruct them in the mystery of his incarnation, whereby the bread of angels became the bread of men. He here teaches pastors not to leave their people in error, and under false notions of religion, by showing the Jews that the manna was neither the bread of heaven, nor yet given by Moses. It is the duty of a pastor, to use his utmost endeavours to raise the minds of his flock from sensible and cor- poreal objects to things invisible and eternal : as Christ here raises those of these people from the figure to the truth, from the food of the body to that of the soul. Christ is that wonderful and di- vine bread which faith alone can discern and know. He is, 1. The gift of the Father. 2. An eternal
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gift, which he never resumes. 3. The true bread, which gives and sustains the true life. 4. The true bread of heaven, where lie received his celestial and eternal origin, and from whence he came down to have a temporal beginning here on earth.
M 33. For the bread of God is he which cometh down from heaven, and giveth life unto the world."
He is, 5. The bread of God, which he alone can give, because he alone begets him of his own sub- stance. He is, 6. That bread which restores life to sinners, and causes the children of God to live eter- nally. O bread of God ! thou art life indeed, true life, life eternal, the life both of the body and of the soul, and the life not only of one people, but of all na- tions! Grant that we may seek thee, that we may feed upon thee here below, and be thou ever the nourishment and delight of our hearts !
" 34. Then said they unto him, Lord, evermore give us this bread."
My God, how closely shut against the truths of salvation is the mind of man before it is enlightened by faith ! No dulness, no defect whatever of un- derstanding should be able to discourage a pastor, according to the example set by the Prince of pas- tors. This bread is present before their eyes, but it is far from their hearts ; and they ask for it with- out knowing it. Our prayers, O Lord, are perhaps more imperfect sometimes, and yet thou dost not re- ject them !
" 35. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
In the 7th place, Christ is the bread which sus-
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tains, strengthens, and perfects life. 8. He fills and satisfies all his members. — There is but one life which deserves this name, and that is the life which we have in Jesus Christ, and of which he is himself the principle and the food to all eternity. We must of necessity be incorporated into this bread, in order to receive life from it ; and it is by means of a lively faith that we approach Christ, that we enter, as it were, and are changed into him, that we may become a part of this living bread, and be eternally offered therein upon the table and altar of the living God. O eternal Bread, who earnest to us by means of the incarnation — eternal Truth, which art alone the end of all our desires, and the only bread which can satisfy my soul — thou filled me with hope, by dis- covering thyself so clearly to persons so unworthy as these here before us were ! Thou findest in those whom thou quickeuest no merit at all, but by quick- ening them thou createst some in them.
" 36. But I said unto you, That ye also have seen me, and believe not."
Neither the preaching of Christ, nor his presence, nor his miracles, are sufficient to induce men to be- lieve in him. To effect this, he must speak and preach to the invisible ears of the heart ; he must render himself present to it by the gift of faith, and work internal miracles therein. There are abundance of persons in the world whom Christ might justly upbraid in the same manner, after having made him- self, as it were, continually visible in his church for so many ages, by the wonders which his Holy Spirit has wrought in it.
" 37. All that the Father giveth me shall come
284 ST. JOHN.
to me: and him that cometh to me I will in nowise cast out."
Adorable secret this, relating to the gift or pre- sent which God makes of his elect to his Son ! — a gift which is neither preceded nor caused by any merit, but which is the principle and source of that share which all those who are given to Christ are to have in his merits, that they may obtain some in and by him. None of all these will fail to come to Je- sus Christ, and to remain and continue in him by a persevering charity. This is a gift which includes and comprehends in it all others. There is no other reason to be given for the continuance of other per- sons in incredulity, but only the corruption and vo- luntary hardness of their heart: but the reason why their corruption is not removed, nor the hardness of their heart surmounted, is a profound and incompre- hensible secret. Let us not amuse ourselves with disputing concerning this subject, but let us be con- tented to admire and adore. A pastor or minister of the church, after the example of Christ, ought to receive all those whom God sends unto him, and to use his utmost endeavours to save them all.
" 38. For I came down from heaven, not to do mine own will, but the will of him that sent me."
In this life we have, after the example of Christ, but one thing to do, but one thing to seek, and that is the will of God. Let us, in this wise and adorable will, and no where else, seek after the reason of the choice of his elect, and of the preference which he gives them in the distribution of his graces. Christ confines himself to this will, and yet human presump- tion would fain proceed farther, and sound the depth
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of his counsels, and the secrets of his wisdom. O intolerable rashness ! Observe here three main points in relation to bishops and other pastors. 1. A pure and blameless entrance into the ministry, by a lawful call from God, and by the mission of the church. 2. The sole end of the ministry, which is to promote, the designs and will of God. 3. The manner of exercising it, conformable to the humility of the sovereign Pastor. — How low ought that per- son to stoop, in order to set forward the salvation of souls, who holds the plaee of a God who came down from heaven !
" 39. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day."
Every bishop, every pastor, ought to look upon all the souls in his diocess or parish as given to Jesus Christ, and frequently to say to himself, that " it is the Father's will that he should lose none of them." Let us with confidence believe that we are of the number of those whom the Father has given to his Son ; and let this confidence, which is a part of Christian hope, cause us to serve God with courage, and with the joy of children who expect and wait for an inheritance in heaven. We are in the hands of Christ, as a gift or a trust which God has deposited therein : and have nothing to fear except from our own will. But, Lord, art not thou the absolute master thereof? Christ, in raising up his elect to restore them to his Father, will evidently show the world, which imagined that it had deprived them of all life, and destroyed them irrecoverably, that their loss was no other than their salvation.
286 ST. JOHN.
"40. And this is the will of him * that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life : and I will raise him up at the last day." l*Fr. My Father.]
All those whom God, by an absolute and effica- cious will, intends to save through Jesus Christ, are infallibly saved. Observe here three infallible effects of predestination, and of the Father's will as to the salvation of his elect. 1. Their being called, accord- ing to the purpose of his will, and incorporated into Jesus Christ, (ver. 37, 38.) 2. Their final perse- verance, the grace and gift whereof will be infallibly conferred upon them, (ver. 39.) 3. Everlasting life, which will crown the other gifts, (ver. 40.) — Let us often adore this sacred will, which is the principle and source of our sanctification and happiness. It is not without design that mention is here made of it three times together. It is in this will, and not in our own, that we must put our whole trust and confidence. Cause me, O Jesus, to co-operate therewith by mine ; and grant that I may have no other will, but only to render myself conformable to that of thy Father.
Sect. IV. — The Murmuring of the Jews. He who hath learned of the Father cometh to the Son.
" 41. The Jews then murmured at him, because he said, I am the bread which came down from heaven."
Great truths disturb the weak, and blind the wicked, at the same time that they give comfort and consolation to the children of God. Neither the great number of dogs who rend the preachers of the truth, nor the multitude of swine who trample it
CHAPTER VI. 287
under their feet, ought to be any obstacle to the feeding of the lambs and the doves. There will be ever in the very church itself murmurers, who will lift up their voice to interrupt the progress of Chris- tian and evangelical truths ; but there will be like- wise still some religious worshippers and undaunted lovers of them. Let us rather die than be of the number of the former.
" 42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven ?"
The meanness of Christ's temporal birth renders the greatness of his eternal birth incredible to carnal men ; as the majesty of his divine being has made others question the reality of his human nature. Reason is always mistaken when it pretends to judge by itself, or to make the senses judges of the mys- teries of religion ; instead of having recourse to the authority of the word of God.
" 43. Jesus therefore answered and said unto them, Murmur not among yourselves. 44. No man can come to me, except the Father, which hath sent me, draw him : and I will raise him up at the last day."
See here the admirable meekness and gentleness of Christ towards those very persons who blaspheme him. My God ! who is there amongst us who could thus patiently endure to have his rights and chief dignity contested ? Let us earnestly endeavour to imitate Christ, in not suffering ourselves to be trans- ported with anger against those who oppose the truth. Whoever is thoroughly sensible from whence the difference proceeds, which there is betwixt a teachable and an obstinate person, in respect of the
288 ST. JOHN.
divine word, humbles himself, and adores in secret the power of God's grace over him to whom he shows mercy, and the justice of his conduct in reference to him whom he leaves under his obduracy and perverse- ness. We cannot obey the voice which calls us to Jesus Christ, except he himself draws us to him, in causing us to will that to which we were averse be- fore. Men come to Christ by means of faith and charity : but either of these is a singular and free gift of God. This consideration ought not to discourage us, but to excite in us ardent desires, and fervent prayer. It is at the time of the general resurrection that the great distinction and separation will be made in the sight of men, and that the whole business of salvation will be perfected and consummated. It is on this account that Christ repeats these words so often, " I will raise him up at the last day," that we may not undertake to judge before that time.
" 45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard,* and hath learned of the Father, cometh unto me." [*Fr. The Father's voice.]
It is the peculiar privilege of the new law, that men are taught and moved by the internal and al- mighty voice of God. Those who were so before Christ's appearance in the world, belonged to his covenant, and, having received of his Spirit, were Christians by way of anticipation. Grace is there- fore that voice of the Father, which teaches and in- structs men inwardly, and causes them to come unto Jesus Christ. Whoever comes not unto him, after having heard the outward voice of the Son, is not taught by the Father. It is the property of his
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adorable voice, to open of itself the ear of the heart, and to make itself heard by the most deaf, in curing their spiritual deafness. Vouchsafe, O my God, to make us even here below disciples of thy school, that we may be such to all eternity.
" 46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father."
The school wherew the Father instructs mankind, is a school which is concealed and hidden from the senses, and known only to the Son. God is visible only to the invisible eyes of the heart ; these are they which we must open, purify, and expose to this in- visible and eternal light. Christ, by the prerogative of his eternal birth, is the witness and channel of all truth, and the source from whence all our knowledge of God is derived. It is therefore in and by thee, O Jesus, that we must seek it : it is from thee alone that we can receive it.
" 47. Verily f verily, I say unto you, He that be- lieveth on me hath everlasting life."
Christ is the everlasting life. of his members: it begins in this world by faith and charity, and is con- summated in the other by glory. Faith is the root, and eternal happiness the fruit : grace gives a right to the treasures of heaven, and glory puts us into possession of them. We have here the earnest, pledge, and first-fruits of them in the Holy Spirit ; we shall have the fulness and all the advantages thereof in heaven, by the perfection and consumma- tion of his love in us. Everlasting life is comprised in Jesus Christ; and faith, whereby he dwells in our hearts, gives them eternal life, but hidden like him, and as it were wrapped up in the veil of faith.
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290 ST. JOHN.
" 48. I am that bread of life."
How great and comprehensive is this sentence in its brevity ! Christ is life in all respects, and every thing is life in him. He is life eternal by his divine essence; the word of life by his birth from and in the bosom of the Father; the bread of life for the angels from the creation of the world ; the bread of life in respect of his own sacred humanity, by means of his incarnation; and the bread of life to men by faith in this world, and by glory in the world to come. He is the principle and author of life, sub- stituted in the place of Adam, who became the prin- ciple and author of death to all his posterity. He is the bread of life, which not to eat is sufficient to cause us to die eternally, God having made the life of men to depend upon it; which to eat but once as Wfi ought, would be sufficient to keep us from ever dying, and which we ought to be eating continually, because we ought to believe in him continually, and to be united to him in the most close and intimate manner.
" 49. Your fathers did eat manna in the wilder- ness, and are dead. 50. This is the bread which cometh down from heaven, that a man may eat there- of, and not die. 51. I am the living bread which came down from heaven. "
What could the Jews expect from a kind of food which was dead and inanimate, but only that it should leave them subject to the death both of the soul and of the body? Such as their law and religion were, such was their food : dead, figurative, and of no man- ner of virtue or efficacy towards the attainment of the true righteousness, which is the life of the soul.
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Thou alone, O Jesus, art the true bread ! not formed in the air like the manna, and spread upon the face of the earth by the ministry of angels, to preserve this people alive for some time, but born in heaven, sent down to men by the incarnation, ever living and giving life, continually infusing the life of faith and charity into thy members in the wilderness of this world, and a continual source and principle of im- mortal life in thy saints, on which they will feed eter- nally without wasting it, without being cloyed there- with, and without desiring any other thing whatever.
Sect. V. — The living Bread: the Jlesh of Christ represented in the Eucharist,
" — If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world."
The love of Jesus Christ is liberal and communi- cative, and that to such a degree, that it is not con- tented till he has given himself; and that not for his own satisfaction or happiness, but for ours. It is not sufficient to thy heart, O Jesus, to unite itself to mine in one respect alone ; thy love causes thee to find means of giving thyself to me both many times and in divers manners, and still with new advantage : as my Head, and the Fountain of my life in the in- carnation ; as my Saviour, and the Victim of my sal- vation upon the cross; and as my bread and food in the eucharist. O infinite gift ! O incomprehensible ways of giving thyself! O divine contrivances of the love of Jesus ! O ungrateful, and worse than ungrate- ful heart of a Christian, if he do not live more to Christ than to himself!
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292 ST. JOHN.
" 52. The Jews therefore strove among them- selves, saying, How can this man give us his flesh to eat ?"
By much reasoning and disputing in a manner altogether human, concerning the mysteries of God, men lose both the faith and the fruit of them. This language of the Jews is that of all those who amuse themselves with vain disputes concerning the gifts of God, instead of receiving them with faith and grati- tude. We would fain comprehend the effects of the love and power of God ; and these effects are suitable to the love and power of the Creator, on no other account but because they are incomprehensible to the creature. Let us, without the least hesita- tion, believe the word and promises of God ; let us use our utmost endeavours to render ourselves worthy of them, and let us leave to him the care of finding out the proper means to accomplish them.
Sect. VI. — The Jlesh of Christ gives life and im- mortality.
" 53. Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."
Nothing less than the body and blood of Christ is sufficient to sustain the divine life of a Christian. Of what words should Christ have made use to con- firm his promise of giving us his flesh to eat, and his blood to drink, if these are not sufficient ? It is by faith that we live upon this food, though it is by the mouth that we eat it : but it is only by a life and by actions of faith, that we can know whether we live by that which we eat or not.
CHAPTER VI. 293
" 54. Whoso eateth my flesh, and drinketh my blood, hath eternal life ; and I will raise him up at the last day."
He who thoroughly understands the economy of the Christian religion, the main part of which is the sacrifice of Jesus Christ, is sensible of the necessity of this eating of his flesh and drinking of his blood. The church militant of all ages could not possibly have communicated and partaken outwardly of the Victim of the cross, if this Victim had not been re- presented in all ages by real sacrifices, which pro- mised a communion still more real in a real and sub- sisting sacrifice. This is the thing, for which, O Jesus, thou hast been pleased to provide by the won- derful contrivance and institution of the eucharistic communion, which is, as it were, a supplement to the sacrifice of the cross, (to which communion was want- ing,) a communion which cannot be expressed, and which is necessary to salvation by an implicit desire at least, every grace of Christ having a relation to and dependence upon the holy eucharist. We com- municate in this life by a spiritual communion, that we may partake of the mysteries, the merits, and Spirit of Jesus Christ. We shall communicate by a spi- ritual communion in heaven, that we may partake of the eternal life and immortal glory of Christ, in a soul perfectly happy, and a body raised up at the last day.
" 55. For my flesh is meat indeed, and my blood is drink indeed."
Yes, Lord, I believe that thou by thy flesh and blood art the true food which preserves my soul from death, and will restore life to my body. Oh, let me not be so unhappy as by the corruption of my heart
294 ST. JOHN.
to turn this bread of life into deadly poison, and to cause this plant of immortality to bring forth fruits of death. Since thy flesh and blood are the meat and drink of my soul, grant me, Lord, the grace not to deprive it of this food by my own negligence. Let my greatest care be to prepare myself for it. Let it be my only grief to see myself deprived thereof for my repeated acts of infidelity.
" 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him."
He who eats the flesh of Christ is most closely joined and united to him by charity, and by a union which is, as it were, natural and corporeal. For it is a natural and reciprocal communion betwixt the head and the members, betwixt Jesus Christ and his church. He gives himself to us, and dwells in us : we give ourselves to him, and dwell in him. He is the fulness of his church, and his church of him. He, as it were, feeds on us, and fills himself with us, and grows in us as in his members, that he may ar- rive at that fulness and perfection which his mystical body ought to have. Grant, O Jesus, that by de- siring and engaging thee to come, and dwell, and crow in me, I may answer the desire which thou art pleased to manifest that I should dwell in thee ; and let me raise no obstacle in thy way by my irregular desires, and my hunger after earthly things.
i( 57. As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me."
The Father, in begetting his Word or Son, com- municates to him his life ; in sending this Son by the incarnation, and uniting him to flesh and blood,
CHAPTER VI. 295
he communicates this divine life to the sacred huma- nity of Christ, who receives this life of, in, and for his Father. Thus the faithful Christian, in receiv- ing the flesh and blood of Jesus Christ, is made par- taker of his divine nature, his life, his inclinations, &c. in, by, and for Jesus Christ himself. O my God ! what wilt thou bestow upon man in heaven, since even here on earth thou causest him to live so divine a life? O divine life of a Christian soul, which hast thy first original in the bosom of the liv- ing Father, who lives of himself, and communicates his life to the Son, and by him to the flesh and blood to which he is united, and by the most lively represen- tation of this adorable flesh and blood to his mem- bers, conveying it by this channel into their hearts ! This is not the ingenious thought of a mystical divine, who lets his fancy take a flight; it is a plain and literal truth, delivered by the eternal truth itself, and which alone ought to disengage us from every thing which is capable of rendering us unworthy to receive this life, of causing us to lose it, or of weak- ening it in us.
" 58. This is that bread which came down from heaven : not as your fathers did eat manna, and are dead. He that eateth of this bread shall live for ever."
The eucharist is the manna of Christians in the desert of this world. Wretched is that person, who, either through disgust or slothfulness, feeds not on it ; but more wretched still is he, who, receiving it in sin, or under the habit and love thereof, eats his own judgment and condemnation. If we eat this adorable manna with the ingratitude, infidelity, dis-
296 ST. JOHN.
gust, murmuring, and untractableness of the Jews, this manna, instead of preserving us from dying, will giveus a double death, and instead of leading us toward the promised land, and introducing us thereinto, will carry us at a farther distance and exclude us from it. O living Bread ! cause me to live upon and in thee. Bread of heaven ! vouchsafe to conduct me thither. O eternal Bread ! inspire me with a true desire of eternity, till thou art pleased to put me into posses- sion of that blessed life.
Sect. VII. — The Disciples offended. The Apostles continue steadfast. One of them is a Devil.
" 59. These things said he in the synagogue, as he taught in Capernaum. 60. Many therefore of his disciples, when they had heard this, said, This is a hard saying ; who can hear it ?"
The words of eternal truth are hard sayings, but they are such only to those who have a hard heart. Men must submit their understanding to the yoke of faith, and soften their heart by a tractable disposi- tion. The most saving words are not to all persons words of salvation. The school of Christ is not to all his disciples a school of light and truth. It is to every one of us such as our heart is ; because the heart itself is this school. It happens very frequently that those very truths which men would not dare contradict in the gospel, and in the mouth of the Son of God, they are not at all afraid to censure as hard and carried too far, when they meet with them in the writings, or hear them from the mouth of the dis- ciples.
"61. When Jesus knew in himself that his dis-
CHAPTER VI. 297
ciples murmured at it, he said unto them, Doth this offend you ?"
Jesus knows the bottom of the heart, and by that means condemns the impiety of his unbelieving dis- ciples. Let us be ashamed to complain that we are not always favourably heard, since we see the most sacred truths exposed to murmuring and contradic- tion, and made an occasion of scandal or offence. This will ever be the case as long as the world con- tinues what it is, namely, a society of enemies to the truth, and the school of scandal and infidelity. Doubts and scruples in relation to some certain truths may possibly arise in the minds of true disciples ; but then they either suppress them by faith, or hum- bly propose them with the temper of a disciple, but never murmur, or are offended at them.
" 62. What and if ye shall see the Son of man ascend up where he was before?"
When we are perplexed with any doubts concern- ing matters of faith, we must raise our minds from the humiliations of Christ to the contemplation of his greatness, power, immortality, divinity, &c. The ascension is a full proof of all the mysteries and truths delivered by the Son of God, and particularly of the incarnation, whereby the bread of God came forth from God, and came down from heaven in becoming man.
" 63. It is the Spirit that quickeneth ; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.''
The flesh of Jesus Christ is, to the children of Adam, the principle of a new life by means of the in- carnation, on no other account but only because it is
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298 ST. JOHN.
united to the divine Word, which is essentially spirit and life. It is the bread and fountain oflife in the eucharist to none but those who have the spirit and life of faith. The body and letter of Christ's words become the bread oflife and understanding, when we receive them with the spiritual discernment of faith, and feed upon them with the relish of charity. What abundance of spiritual riches are treasured up in this ark of Christ's body ! How many mysteries are con- cealed under this sacred veil ! How much grace and light under the external figures of Christ's word !
" 64. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him."
It is therefore faith which opens this ark, which pierces through this veil, which unfolds these sacred signs, and finds therein the spirit and the life ; whilst infidelity sees nothing but what is carnal, and, con- sulting only the senses, receives from them an an- swer only of death. There are two sorts of sacri- legious communions in respect of the body and of the word of Jesus Christ : one by infidelity, which believes nothing therein; the other by sin, which betrays, delivers up, and crucifies Christ, by the abuse either of his body and blood, or of his word. Suffer not, I beseech thee, the least degree of either of these in my heart, O Lord, who searchest the very bottom of it. A man is not necessarily holy for be- ing in the company of holy persons, or even of the most holy Jesus himself; but he must needs be ex- ceeding holy, who endures with so much patience and mildness the company of a traitor, and of other unbelieving persons.
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" 65. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father."
The exercise of faith is no less difficult than the practice of other virtues. The grace necessary to both is given to some, and not to others. He who has received it ought to fear, because he may possi- bly lose it. He who has not received it should hope, because he may yet receive it. Christ describes this by three different characters : being drawn by the Father, (ver. 44.) being taught by the Father, (ver. 45.) and being given of the Father, (ver. 65.) The first denotes the efficaciousness of this drawing or attraction of God. The second shows, that it is an attraction of light and love, which causes us to know the truth, and to love it. The third assures us, that it is altogether free, and is no other than the pure gift of God.
" 66. % From that time many of his disciples went back, and walked no more with him."
Temptation gives an opportunity of discerning true disciples from hypocrites, and such as are dis- ciples only for a time. A preacher or spiritual di- rector may be deserted without his own fault. This is a slight humiliation, which yet is not always borne without concern and trouble. Our blessed Lord, in bearing it himself, sanctifies it, and teaches us to bear it without disturbance. We ought to pity and lament those who loathe and grow weary of truth or virtue, and to humble ourselves through the appre- hension either of our having contributed thereto, or of our falling into the same fatal distaste and aversion ourselves.
300 ST. JOHN.
" 67. Then said Jesus unto, the twelve, Will ye also go away?"
Christ stands in need of no man in the world himself; but there is no person in the world who does not stand in need of him. This is a just ground for us to fear, and to humble ourselves under the apprehension, lest we should do something which may oblige him to forsake us. He is not a master who has no concern for his servants, but he would have none but such as engage themselves in his ser- vice freely and of their own accord. His only design in trying them, is to give them an occasion of re- flecting upon the happiness of their vocation, and to cause them to value it the more. Lord, leave me not thus to my own will. To be willing to go away and leave thee, is to be willing to perish ; and I shall infallibly be willing to do it, if thou leavest my will to itself.
" 68. Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eter- nal life."
There is no master like Jesus Christ. His school is that of eternal life. But what a school, what a master, what doctrine is this ! He is himself the very truth which he teaches, the eternal and subsist- ing, the living and quickening truth ; he is life itself, and life eternal, who teaches both truth and life, in- spiring them into our understanding by his light, and into our heart by his love. To whom then shall we go, O Jesus, that we may learn to live, and live eter- nally on the truth? He well deserves to find no- thing but delusion and death, who seeks for truth and life from any but from thee alone.
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" 69. And we believe, and are sure, that thou art that Christ, the Son of the living God."
This is a most perfect profession of faith, which it is of great use frequently to make. There is a faith which is simple and illiterate ; and there is one which is more enlightened, and which amounts almost to evidence ; but it is such evidence as proceeds from the supernatural light of God, and not from the things themselves, nor from human understanding. There is one sort of learning which is hurtful to faith, namely, worldly learning, which is nothing but pride and ostentation ; and there is another sort which edifies, and which supports and strengthens faith : such was that of Paul, who saw Jesus Christ in the Scriptures, and him alone ; and to whom the whole order and economy of the events, laws, cere- monies, actions, and circumstances of the Old Tes- tament, served as a picture wherein he beheld Christ drawn as it were at full length, while the common sort of Christians saw him only in miniature, and in the short representation of a plain and simple faith. Unspeakably happy is he who has such a faith, and lives up thereto. But miserable are those learned persons who study and know every thing except Jesus Christ.
" 70. Jesus answered them, Have not I chosen you twelve, and one of you is a devil?"
The being duly called to the ecclesiastical office is not sufficient, if a man live not suitably to that holy vocation. There never was a call more certain than that of Judas ; and yet never was any man more un- worthy and unfaithful. The life of a brute, the mind of a devil, in a person called to an angelical state of
302 ST. JOHN.
life, is indeed a monster, but not so uncommon as those of nature. People ought not to take offence and to be scandalized at the disorders either of priests or Christians: neither the church nor the priesthood is less the true church or priesthood of Christ on that account.
"71. He spake of Judas Iscariot the son of Si- mon : for he it was that should betray him, being one of the twelve."
An apostle, chosen by Christ himself, is a traitor and a devil ! what ecclesiastical person has not reason to tremble ! Adorable is the conduct of Jesus Christ, in leaving his apostles so long under so dreadful an uncertainty ; every one of them having cause suffi- cient to mistrust himself, and being obliged not to judge his neighbour, nor even to suspect that he in- tended to commit so heinous a crime. Fear and dis- trust of our own weakness; an obligation to watch over our heart, and carefully to observe ourselves ; a dread of sin, and Christian humility : these are the fruits of this holy solicitude which God produces from it by his grace.
CHAPTER VII.
Sect. I. — Christ's Relations ambitious. The World hates those who reprove it.
" 1. After these things Jesus walked in Gali- lee : for he would not walk in Jewry, because the Jews sought to kill him."
Christ avoids persecution by withdrawing himself, and not by interposing his power : and this on purpose
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to confound the pride of men. He does not fly from death ; but, by declining it at present, he seeks to do the will of his Father, and waits his proper season. To be eager and impatient to suffer, is not always a sign of perfection ; and it is often a great fault not to retire from persecution. For a man to sacrifice his life for the sake of God, is no other than a work of God; but for this very reason it must be done only according to the appointment, at the time, and in the Spirit of God.
" 2. Now the Jews' feast of tabernacles was at hand."
The feasts of the Jews are still, with greater rea- son, the feasts of Christians; because they set before their eyes the benefits of God, and the principal points of their duty. The Passover is our deliver- ance from the bondage of sin by Jesus Christ ; the feast of Pentecost, God's eternal covenant with us through his Spirit ; and that of Tabernacles, reminds us of the continual protection of his grace, of his watchfulness and providence over his church militant in the wilderness of this world, and in our passage through this life ; and of that state of travel, sojourn- ing, and warfare, wherein we must continue till our entrance into the promised land of heaven, and into the eternal rest of God, which will be our perfect de- liverance from sin, and the consummation of the divine covenant.
"3. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest."
This conduct of our blessed Lord's relations, is a lively emblem of the ambition and vanity of those
304 ST. JOHN.
parents, who put their children upon undertaking eminent employments in the church, and showing their talents in the world, under pretence of promot- ing the glory of God. Happy is that person who gives no ear to them ! Blind rashness this of flesh and blood ! which, without knowledge, virtue, or authority, subjects to itself the vocation of the minis- ters of the altar, and pretends to direct all their steps in the exercise of the sacerdotal office. False pru- dence, sacrilegious avarice, barbarous ambition this of carnal parents ! to put out as it were to use (but what dreadful use !) the good qualities of their chil- dren, their talents, their ecclesiastical revenues, their call, their employment, their life, and their salvation, or rather their eternal damnation ! The voice of self-love alone does but too often excite ministers, whose labours in places less exposed to the world are attended with certain and visible success, to leave them, in order to exercise their office in a station more suitable, as they imagine, to their great capa- cities ; but in reality more full of rocks and shelves to destroy their own souls, without promoting the salvation of others.
" 4. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly : if thou do these things, show thyself to the world."
That person is no better than mad who takes no care to shut his ears against the voice of pride, which is continually crying out to us that we must show ourselves to the world. How full of rashness, in- justice, and ignorance is this speech ! as if God, in the distribution of his talents and spiritual graces, could have any other end besides his own glory ; and
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his servants might propose to themselves some other end, form quite different designs, and put their own glory in the place of his ! My God, how little do the children of men comprehend the holiness of thy ways, since they perceive not in thy Scriptures, and in thy whole conduct towards thy apostles and servants, that it is upon the abasement of the creature, and upon the humiliation of Christ and his ministers, that thou art pleased to raise thy glory and thy church !
" 5. For neither did his brethren believe in him."
See here the source of that blind ambition which carnal parents have in respect of their children who have been bred up clergymen ; it is because they have no faith, and lay no stress at all upon the truths of the gospel, or upon the promise and hope of eter- nal salvation. No persons whatever give their ad- vice in ecclesiastical and spiritual matters with greater confidence and assurance, than those who have not even any degree of faith at all. Those selfish and worldly designs which parents form in relation to their children in holy orders, to their benefices, and their talents, are in some the effect of the extinction of their faith, in others the cause and beginning of this extinction. Lord, vouchsafe to put a stop to the torrent of this carnal love in parents. Thou seest how thy church is almost overwhelmed with it.
" 6. Then Jesus said unto them, My time is not yet come : but your time is alway ready."
We must be extremely careful not to anticipate God's appointed time, especially in undertaking the more eminent and remarkable actions. The world, which has no other rule of acting but its own will, is always ready to act: the Christian, who is desirous
306 ST. JOHN. •
to perform the will of God, waits till he is pleased to make it known to him, and then makes it the spring of all his motions. A man is as ready to ruin him- self as he is to act, when the forwardness and activity of his will does not proceed from the sovereign will of God. It is the part of man to be attentive to the will of God; because it belongs to God to prepare the will of man. This is a state of dependency in which true liberty does consist ; as the contrary in- dependency is real slavery. The more a man de- sires to have the government and direction of his own will, the more is he a slave thereto. The time of Jesus Christ is the time of his sacrifice ; because to offer that was the very end for which he was sent, and the chief object of his desires. It is in a very dif- ferent sense, and from a quite contrary disposition, that the sinner — never willing to sacrifice himself, never willing to die — says continually to himself, " My time is not yet come."
" 7. The world cannot hate you; but me it hat- eth, because I testify of it, that the works thereof are evil."
The hatred which the world bears against those whose lives are a reproach to it, will last as long as the world. It is a great misfortune to have nothing which deserves this hatred ; but, alas ! there are few who are not well satisfied under this misfortune. An unfaithful pastor, who leaves sinners in the quiet en- joyment of a false peace of conscience, applauds him- self perhaps for carrying it fair with all sorts of people ; whereas this peaceable way of living, in neither condemning the world, nor being condemned by it, is no other than his own condemnation and
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death. A pastor is the vicegerent of Christ, to re- prove the evil works of the world. He deceives him- self, if he pretend either to do his duty without re- proving it, or to reprove it without being hated by it. Jesus Christ himself did not think fit to reconcile these two things.
" 8. Go ye up unto this feast : I go not up yet unto this feast ; for my time is not yet full come. 9. When he had said these words unto them, he abode still in Galilee."
How admirable, how edifying is this faithfulness of Christ, in observing so exactly all the times and seasons appointed by his Father ! The disciples of Jesus Christ, namely, all true Christians, go to the festivals of the church, and celebrate them with dis- positions very different from those of the world. We should decline associating ourselves with such persons as carry a worldly spirit along with them to the most holy solemnities, and into the very sanctuary itself; we should separate ourselves from promiscuous and tumultuous conversations, and not turn holy days into days of visiting, entertainment, and diversion, amongst our worldly friends or relations. When a man applies himself to the most exact and faithful observance of the will of God, abiding in that place where the order of his vocation requires his presence, and in an easy and quiet expectation of the feast : then it is that he imitates Christ and his religion.
Sect. II. — Christ neither teaches his own Doctri?ie, nor seeks his ow?i Glory,
"10. f But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret."
308 ST. JOHN.
Christ acts in this manner, that he may avoid making a noise ; that he may not provoke the envious by a crowd of relations eager to show him to the world, and ambitious to raise his reputation ; and that he may teach the great not to affect to distin- guish themselves at church by a great train of at- tendants, but to keep within the rules of modesty, and to avoid every thing which may disturb either their own devotion or that of others.
" 1 1. Then the Jews sought him at the feast, and said, Where is he?"
How many are there in the world who seek Jesus Christ on the greatest festivals, only to crucify him by sacrilegious confessions and communions ! It is generally during these great solemnities, that the se- cret enemies of Christ distinguish themselves from his true disciples; those who have faith from those who have none; and who, for want thereof, cannot find him present, and therefore say, " Where is he ?" He hides and conceals himself from those who do not seek him as they ought.
" 12. And there was much murmuring among the people concerning him : for some said, He is a good man : others said, Nay ; but he deceiveth the people. 13. Howbeit no man spake openly of him for fear of the Jews."
Christ will be always thus exposed to the contra- diction of men, even to the end of the world. Let us observe with wonder, how blind the judgment of the world is to which Christ is exposed ! We show ourselves to be really Christians, when, in serving God, we are very willing to be treated as our divine Head was. The chief freedom which men have in
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the world, is to speak ill of Jesus Christ and his re- ligion. What esteem then ought we to have for the world ? That which Christ suffered in his own person from the Jews during the time of his life, he now suffers in his church, his truth, and his servants, at the hands of infidels and heretics, and frequently of wicked livers among the orthodox. A profligate person generally finds some protection, and some persons to speak in his favour; whereas a good man is abandoned, and nobody dares open his mouth in his behalf. The reason is, because the worldly man is more faithful to the world than Christians are to Jesus Christ. How desirable is it to be thus aban- doned, since it gives us so great a conformity with our Head, and secures the protection of God in the day of his wrath !
" 14. % Now, about the midst of the feast, Jesus went up into the temple, and taught."
The time is now at length come, the moment ap- pointed by the Father, for which Christ waited, in order to declare himself to the priests, and to manifest himself for the first time in the temple of God, as the publisher of the new law, and the expected Messias. Here are several instructions for a preacher who is rightly and duly called to that office. First, He ought to avoid all eagerness and forwardness to preach, after the example of the Son of God, who lets half the octave of the feast be past before he be- gins. Second, He must not exercise so holy a func- tion at the instance of his relations, or upon motives of flesh and blood. Third, He must not make the first day of his preaching a mere festival among relations. Fourth. He should imitate Christ, who sets apart as
310 ST. JOHN.
much time for prayer as for preaching, and prays four days in order to preach as many. Fifth, He must not, under pretence of preparing himself to preach, excuse himself from keeping the festivals in a Chris- tian manner. Sixth, His sermons must be instruc- tions, and not declamations ; he must teach, and not trifle away time in displaying fine thoughts, or play- ing upon words.
" 15. And the Jews marvelled, saying, How knoweth this man letters,* having never learned ?" [Fr. The Scripture.]
Seventh, It is necessary that a preacher should have laid in beforehand a large stock of knowledge as to the truths of religion, by the study of the Scrip- tures. Eighth, He must likewise learn them other- wise than by study. The unction of the Spirit is a great master in this science, and it is by prayer that we become his scholars. Much prayer and little study advance the work of God more than abundance of study without prayer. An ordinary degree of knowledge in the Scriptures may be sufficient for others; but, in the sacred ministers of the divine word, this knowledge ought to be so great as to cause ad- miration.
" 16. Jesus answered them, and said, My doctrine is not mine, but his that sent me."
Ninth, A preacher, following the example of Christ, must not preach his own doctrine ; he must impart to others nothing but what he receives, nothing but what he can refer to God as the author of it. The ministers of the word are not sufficiently sensible of the great dependence which they have upon Christ. If we consider only the common track in which the
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generality of them proceed, we may be apt to ima- gine that their office is merely arbitrary, to be per- formed as they themselves shall think fit; but if we consider the conduct of Christ, who is the model and example they are to follow, we find every thing prescribed and pointed out. A preacher, who lays aside the truths and thoughts of God, to pursue and utter his own, is like an ambassador who suppresses the orders and instructions of his prince, and substi- tutes in their stead his own designs, and the imagi- nations of his own heart. The mission of the clergy is the rule of their function ; and that comes to them from God by Jesus Christ. And therefore God in Jesus Christ ought to be the principle, the pattern, and the end of all the rest.
" 17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."
Tenth, A man ought to preach in such a manner, that those who are really the servants of God, and can relish and discern his word, may know it to be so in the mouth of the preacher. It is of very great importance to hear or read the word of God with a heart which truly and earnestly seeks him. His light discovers itself to those who are willing to fol- low it; but it seems obscure to those whose heart is darkened by the clouds of a bad intention, or of a wicked life. Lord, let thy love inflame my will, that my understanding may not meet with darkness in the midst of thy light.
M 18. He that speaketh of himself seeketh his own glory : but he that seeketh his glory that sent
312 ST. JOHN.
him, the same is true, and no unrighteousness is in him."
Eleventh, A preacher must not seek his own glory, but he must seek only that of God. It is pride, and the love of their own glory, which make false prophets, who, speaking and coming of them- selves, pretend that God has sent them. Humility, and the declining every thing which may raise and heighten a man's character, is one mark of a divine mission. To preach and teach the inventions of our own mind, and attribute them to the Spirit of God, is no other than vanity, hypocrisy, unrighteous- ness, and imposture.
" 19. Did not Moses give you the law, and yet none of you keepeth the law?"
Twelfth, A preacher must not be discouraged at the hardness of sinners' hearts. The word of God, in the mouth even of Moses himself, was barren and unfruitful. It is the minister's part to sow the seed of his word ; but it belongs to God to cause it to bring forth fruit. God frequently suffers a holy preacher to wait a long time without seeing the fruit of his instructions, on purpose to let him know, that he ought not to boast of the success of his discourses, to oblige him to pray very much, and to humble himself for his failings, which perhaps are the ob- stacle, and to make him sensible how much he stands in need of grace. For the law, without grace, causes us only to prevaricate, because it does not give us the principle of love.
« — Why go ye about to kill me?"
Thirteenth, A preacher ought not, through fear
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either of ill usage or of death itself, to dissemble such truths as are necessary, be they ever so dis- agreeable to sinners. He who is called to the minis- try of the word, is called to suffer the contradictions of the world, and to seal with his own blood, if occa- sion require, both the truth which he preaches, and his own fidelity in preaching it. Why ? Lord, thou hast just now informed us. It is because none of us keepeth the law, because the whole world is cor- rupted, and because we have need of such a victim as may redeem us, sanctify us, and merit for us that grace which enables us to keep the law.
" 20. The people answered and said, Thou hast a devil: who goeth about to kill thee?"
Fourteenth, A preacher must not expect to see himself justified before the world. The most mo- dest complaint is, in the world's opinion, a new crime. Every man is a liar, and yet no one can bear to have the lie given him without demanding satis- faction : what pride is this ! Christ is truth itself, and yet suffers the imputation of being possessed with the spirit of lying, error, and calumny, and even with the devil himself, without seeming to take the least notice of it : what humility is this ! A soft com- plaint, which proceeds no further, which makes no severe reply, nor returns any injurious reflection, is much more edifying than a silence which may be attributed to ignorance, insensibility, fear, or to an excess of wrath and passion.
" 21. Jesus answered and said unto them, I have done one work, and ye all marvel. 22. Moses therefore gave unto you circumcision; (not because
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314 ST. JOHN.
it is of Moses, but of the fathers;) and ye on the sabbath-day circumcise a man."
Fifteenth, A preacher ought to slight and disre- gard personal affronts and injuries, but never to de- sert the cause of God. To maintain the doctrine of truth, and to vindicate those works which God does in confirmation thereof, are two duties which are inseparable. Christ omits nothing to acquit himself of both. After that sublime apology for the pretended violation of the Sabbath, recorded in chap. v. ver. 17. he here makes use of one better suited to vulgar capacities, that he may become all things to all men. As a Christian, a man may patiently suffer an act of injustice ; but as a minister of God, he ought, by discovering it, to hinder it from being pre- judicial to the work of God, or hurtful to his neigh- bour.
" 23. If a man on the sabbath-day receive cir- cumcision, that the law of Moses should not be broken ; are ye angry at me, because I have made a man every whit whole on the sabbath-day ?"
By performing good works, we sanctify festivals ; so far are we from violating and profaning them thereby. And if to inflict a bleeding wound be esteemed a good work, how much more is it such to make a man every whit whole by one single word ? Envy blinds men, and causes them to condemn in others that which they do themselves. Anger, envy, rash judgment, parricide conceived in the heart against the Son of God, and a spirit of opposition to the divine works — all this is allowable on festivals, if these men are to be believed ; but to give assistance to a neighbour, overturns and destroys all religion.
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A way of reasoning this, which we too often meet with in the conduct not only of Christians, but of priests.
" 24. Judge not according to the appearance, but judge righteous judgment. "
Man, who sees not the heart, ought to be very cautious in judging his brother. How much cause have we to fear, lest, in our judgments concerning others, we should be influenced, either by the ad- vantages of nature and fortune, or by our own pre- judices or interests, and at the same time imagine that we proceed upon just grounds and reasons ! It is not the action in itself, or the external part of it, which is pleasing or displeasing to God, innocent or criminal : to judge rightly of it, we should know the principle from which it proceeds, the end at which it aims, all the circumstances attending it, and the true frame and temper of the will. It is unjust to form our judgments upon the outward appearance of any action, or by the love or hatred we bear towards the person who has done it. To judge uprightly and justly, we must love justice : and since our love for it is but small, let us never judge but when it is ab- solutely necessary, and let us then do it with fear and caution.
"25. Then said some of them of Jerusalem, Is not this he whom they seek to kill? 26. But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?"
The tongues and ill-will of men are always sub- ject to the power of God. This is matter of great consolation to those whom they persecute. He
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316 ST, JOHN.
watches continually over his faithful ministers, who, without disquieting themselves about the designs of the wicked against them, are intent on performing their duty. To neglect it through fear of temporal evils, is to choose rather to expose ourselves to the wrath of God, than to the displeasure of men.
" 27. Howbeit we know this man whence he is : but when Christ cometh, no man knoweth whence he is."
It belongs to God to give the true understanding of his own Scriptures; otherwise human reason does but make every thing in them more intricate. The senses which see nothing but external and corporeal objects, are very bad guides to lead us to the belief of invisible and supernatural mysteries. That which is here said by these Jews of Jerusalem, gives us a lively representation of the boldness and confidence with which carnal men, by their own private spirit, frequently determine the sense of Scripture. It often happens, that men think themselves very know- ing in the Scriptures and in the ways of God, when they are really as blind in respect of them as these very Jews.
" 28. Then cried Jesus in the temple, as he taught, saying, Ye both know me, and ye know whence I am : and I am not come of myself, but he that sent me is true, whom ye know not."
Lastly, A preacher must not give over instructing those whom God has committed to his care, let the world say and do what it will to the contrary. Christ raises his voice, on purpose to teach his minis- ters, that it is a dishonour to divine truth to preach it in a timorous manner. His Father who sent him
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is true, 1. Because he is the source and origin of the eternal and subsisting truth, and as such sent him by the incarnation. 2. Because he thereby made good the truth of his promises. 3. Because he gives testimony to the truth of the incarnation of the Word by miracles, which are the seal of his divine mission.
" 29. But I know him : for I am from* him, and Jie hath sent me." [* Fr. Born of.]
The Word receives by his generation his know- ledge of his Father, in receiving his nature. He does not know him by a simple manner of existing, or by means of ideas distinguished from himself; but because, as being his Son, he is the subsisting term of his Father's knowledge, the eternal char- acter, and substantial idea of his essence, and of all his divine and eternal perfections. Let us adore the three mysteries, couched under the three different expressions used in this verse: his eternal birth; the manner of his birth, which is by knowledge; and his temporal birth and mission.
" 30, % Then they sought to take him : but no man laid hands on him, because his hour was not yet come."
Christ delivered up himself when it was his will to do it; but to determine that, he waited with sub- mission till the hour of his sacrifice came, which had been appointed by his Father. We are in the hand of God, both as we are his creatures, and as we are the members of his Son. Nothing can happen to us but what is permitted by this omnipotent hand. We sometimes, as it were, take ourselves out of his hand, by seeking protection elsewhere, and putting
318 ST. JOHN.
our trust and confidence in precautions altogether human, and directly contrary to that fidelity which we owe him. We equally take ourselves out of his hand, when we either rashly advance without his orders and direction, or shamefully retreat through fear contrary to his law.
"31. And many of the people believed on him, and said, When Christ cometh, will he do more mira- cles than these which this man hath done ?"
God chooses the poor of this world, to make them rich in faith, and heirs of the kingdom, (James ii. 5.) rather than the great and the learned. Hu- mility and simplicity open the mind and heart to divine truths; whereas pride and arrogance of mind shut it up against all manner of proofs, and harden the heart against them. All the learning and subtlety of the scribes and doctors of the law, does not come up to this plain and conclusive argument: miracles are necessary, and withal sufficient to autho- rize the mission of a prophet : those which, according to the Scriptures, are to authorize the Messias, can be neither greater, nor more in number, than those of Jesus : therefore, Jesus is the Messias, since in working such miracles he plainly declares and proves himself to be so.
" 32. % The Pharisees heard that the people murmured such things concerning him ; and the Pharisees and the chief priests sent officers to take him."
All the attempts of men against the will of God are vain and ineffectual. No confederacies in the world, let them be ever so strong and powerful, can oppose his designs, or break his measures. It is a
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very great temptation, to see the most sacred autho- rity, and the most holy and edifying profession, united in a conspiracy against Christ and doctrine. That which was here done against him, is done sometimes against his truth and his servants. It is still a far more dangerous temptation to the wicked, to behold, in them they persecute, miracles only of meekness, virtue, and charity; and to see no instance of vengeance and justice, nor any thing which may raise in them a dread and apprehension of punish- ment.
" 33. Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me."
Those who neglect to receive Jesus Christ, are at length deprived of the opportunity. The time of grace is short; it is an extreme folly not to know how to improve it. Death, in respect of the righ- teous, is no other than a return to their father's house; and this return will quickly be. It is the comfort of the righteous under oppression, that they expect every moment to be called home, where they will be for ever placed beyond the reach of the wicked. The short term of this present life passes still more swiftly, with respect to those who enjoy every thing here below according to their heart's desire. True wisdom consists in regarding as nothing whatever passes away so soon, be it either good or evil.
"34. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come."
It is absolutely necessary to seek God in this life by a true conversion, and by good works, in order to find him at the time of death. What will he, who
320 ST. JOHN.
finds not Jesus Christ at that hour, find, except his own condemnation, despair, and eternal misery? A terrible judgment this upon the wicked whom God leaves in their infidelity. Blessed be thy name, O Jesus, who hast showed us mercy in giving us faith. Grant, Lord, that this faith, which thou hast planted in my heart, may continually seek thee, find thee, raise my heart up to thee, unite it to thy Spirit, and at last conduct me where thou art.
" 35. Then said the Jews among themselves, Whither will he go, that we shall not find him ? will he go unto the dispersed among the Gentiles, and teach the Gentiles ? 36. What manner of saying is this that he said, Ye shall seek me, and shall not find me? and where I am, thither ye cannot come?"
The reprobate, insensible both to admonitions and threatenings, make only a jest of them. Without the precious gift of faith, men see nothing but ab- surdities in the mysteries of religion, and in the most sacred words of Scripture. It concerns us very highly to avoid the company of those who ridicule that which ought to make them tremble. How strong soever we may think ourselves, we have still reason to fear lest we should be influenced by a re- gard to men, and that we are not sufficiently settled in the truths of faith, for fear of being reputed en- thusiastical by a libertine, or a person who has none.
Sect. III. — Whoever thirsts let him come to Christ. Rivers of living water. Christ the occasion of division.
" 37. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink."
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In order to come to Christ, a man must have a thirst after grace and eternal life. But it is he who gives this thirst; it is he himself who draws those after him who come unto him. This thirst is incon- sistent with a thirst after honours, riches, pleasures, and the amusements of the world. In vain do we seek among the creatures for something to satisfy our desires, and to allay our thirst. Our drought continually increases, so long as we do not seek Jesus Christ. It is not sufficient that we are sensible how much we stand in need of Christ ; we must go to him by faith, we must drink the wholesome waters of his grace, and we must draw them even from our blessed Saviour's fountains, from his mysteries, his cross, his sacred wounds, &c. The larger and deeper the vessel of our faith is, the greater quantity shall we receive and bring away of this water which sanctifies and makes us fruitful.
" 38. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water."
He who has the Spirit of God, and a lively and obedient faith, has within his heart continual springs of graces, good works, and blessings, sufficient to water the whole earth. If the marks and charac- ters of faith are not seen in our life and actions, it is undoubtedly either because there is no faith at all in our hearts, or because it is either quite dead or in a very declining condition. The water of faith is not a standing water, but a living water which runs per- petually. My God, vouchsafe to bless thy church, by sending it those men of faith, full of thy Spirit, whose hearts may overflow like rivers, and bring a
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fruitful inundation upon thy field by their labours, prayers, instructions, and good examples.
" 39. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given ; because that Jesus was not yet glorified.)"
The gift of the Holy Ghost is the fruit of all the mysteries of Jesus Christ. The bishop alone gives it in confirmation, because he alone represents Christ in the fulness of his glory, in the sovereignty of his power, and in the perfection of his priesthood. It was requisite that our adorable Head, the principle and pattern of our new life, should receive it himself, before he communicated it to his members: that he should be regenerated by his resurrection, before he sent the Spirit of the Christian regeneration; that he should be entirely separated from this present world, before he became, by means of his Spirit, the Father of the world to come ; that whatever remained in his body of the image and resemblance of the first Adam, should be swallowed up in glory before he became, in quality of the second Adam, the new principle of a divine and heavenly life; and that his sacrifice should be completed by the resurrection, (which puts the victim of God into a condition fit to be received into his bosom,) before his church and members could partake of this sacrifice, by receiving the Holy Spirit which is the fruit thereof; and that even with respect to those who received him before the incarnation, by an anticipated spiritual communion, as also in respect of the sacramental communion of the apostles, which preceded the immolation of the victim.
" 40. % Many of the people therefore, when they
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heard this saying, said, Of a truth this is the Pro- phet. 41. Others said, This is the Christ. "
If the bare promise of the gift of faith, of the ef- fects thereof, and of the effusion of the Holy Ghost, drew from the mouth of these people this confession ; how blind is the heart of unbelievers in our days, after his promises have been so manifestly accom- plished, after the effusion of the gifts of the Holy Ghost continued in so incontestable a manner, with- out intermission, for seventeen ages, and after the conversion and faith of all nations, which is so plain and convincing a proof of that effusion ! Let us like- wise take care, lest our faith have some degree of distrust, lest it be too timorous or faint-hearted.
" — But some said, Shall Christ come out of Galilee? 42. Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?"
How great assistance does the implicit, but ra- tional obedience of faith afford ! How many false reflections, unprofitable inquiries, and vain disputes does it prevent ! The difficulties and seeming con- tradictions of some places of Scripture, ought to be no obstacle to the belief of such truths as are else- where sufficiently attested, both by the Scriptures themselves and by miracles. God, in his adorable wisdom, dispenses the sacred light and darkness of his word together, to hide from the profane those truths of which they are utterly unworthy, to exer- cise the faith of his true disciples, and thereby cause them, in some measure, to deserve the understanding of them. Pride and irreligion meet with darkness in the midst of light; humility and religion arrive at the light even by the means of darkness itself.
324 ST. JOHN.
" 43. So there was a division among the people because of him."
Jesus Christ and his doctrine will ever be, through the malice of men, an occasion of division in the church. We ought to prepare ourselves for this misfortune, and not be at all scandalized or offended at it. There are some divisions which are necessary. That per- son betrays and abandons the truth, who ceases to de- fend it, or to oppose the professed adversaries thereof, either for fear of giving occasion of scandal, or through a false love of peace. Truth is the patrimony of the widow and the orphan, of the church and the Chris- tian ; we surrender and deliver up this patrimony, whenever we suffer it to be either taken away, or wasted by any unnatural relation, under pretence of avoiding suits at law, and of preserving peace and good understanding in the family.
" 44. And some of them would have taken him ; but no man laid hands on him."
Happy is that person who is in the hands of God ! those of the world have no power over him. The ill-will of men is less to be feared by us than our own will. The former serves only to engage God more and more on our side, provided our own per- verse will do not make us his enemies. The wicked are the scourges and instruments of God's justice : if he permit their ill-will to be in action, it is either to punish sinners, or to exercise the righteous, and increase their virtue.
Sect. IV. — Those who believe in Christ called ac- cursed. Nicodemus vindicates him.
" 45. f Then came the officers to the chief priests
CHAPTER VH. 325
and Pharisees ; and they said unto them, Why have ye not brought him ? 46. The officers answered, Never man spake like this man."
How many rude and ignorant people, who submis- sively receive the word of Christ, will rise up in judg- ment against the wits, against the learned men of the age, and against the great persons of the world ! They who execute unjust orders merely on the ac- count of their office, and without knowing the injus- tice of them, are not at so great a distance from sal- vation as those, who, to satisfy their passions, either give such orders themselves, or cause them to be given by others. God gives what efficacy he pleases to his word. Whenever he vouchsafes to open the heart, be the light of the understanding ever so small and inconsiderable, we then see the beauty of his word, we taste its sweetness, and we feel and ad- mire its power. But whenever he permits the heart to be closed against it, even the light of nature be- comes an obstacle to our understanding and embrac- ing it, and we perceive nothing therein which is more than human.
" 47. Then answered them the Pharisees, Are ye also deceived ?"
So corrupt is the world, that it hates those who will not join with it in the persecution of good men. Whoever desires to be the servant of God, and to continue faithful to him, must contemn not only the judgment of the world, but sometimes even that of those who pass for the great masters and examples of piety. No man is willing to be thought seduced ; and this is frequently the very thing which causes us to fall into seduction : we dread the shadow and name
326 ST. JOHN.
of error, and we receive and embrace the real sub- stance.
" 48. Have any of the rulers, or of the Pharisees, believed on him ?"
Worldly greatness and false devotion are more likely to make us lose the true faith, than to assist us in obtaining it. That person has already a very wrong notion of the spirit of faith, who imagines that external quality is of any advantage to it. If Christ have but few followers and true disciples among the great, the reason is, because human grandeur agrees but ill with the humility of his gospel. And those who are puffed up with the reputation of their learn- ing, and an outward show of piety, are still less dis- posed to admit into their heart the simplicity of his word.
" 49. But this people, who knoweth not the law, are cursed."
The pride of men is so great, that they choose rather to be eternally lost with the great, than to be saved with the poor and simple. The poverty and simplicity of the elect is a matter of scandal and of- fence to the reprobate. The vain-glory manifested in these words, is sufficient to satisfy us, that, with regard to salvation, it is much better to lie obscure and concealed amidst the crowd of a believing popu- lace, than to be distinguished by great talents, and by any excellency which is apt to fill the mind with pride. It is not the bare knowledge, but the spirit of the law, which leads to him who is the end thereof. We have then the true knowledge of it, when we have the love of it in our hearts, and manifest our obedience by showing the works of it in our lives.
CHAPTER VII. 327
The curse of the law falls on all those who have nothing but the letter of it.
" 50. Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)''
The courage of Nicodemus is the effect of the conversation which he had with Christ. The word of the Son of God gives a man zeal and resolution to do good. He has disciples in all states and profes- sions of life, because he has every where an absolute power over the heart. He finds means to have wit- nesses of the truth, and defenders of innocence, in the most corrupt societies; because he himself forms those witnesses and defenders by his grace. There sometimes wants but one such person to reclaim, or at least restrain all the rest; but it is extremely dif- ficult for a man to resolve to be that one person.
" 51. Doth our law judge any man before it hear him, and know what he doeth ?"
All sorts of laws are violated in respect of Christ : this is matter of comfort and consolation to those who meet with the same treatment for his sake. It is a rule of natural equity, as well as of the written law, which is of great importance, and of use to every body, That we must not condemn any one, either in conversation, or in our own thoughts, (where every one presumes to judge his neighbour,) without know- ing the case. Much less ought persons in authority to punish or condemn the accused, either by juridical sentence, or by arbitrary proceedings, without hear- ing them, and giving them means and opportunity to defend themselves. Let us never imitate these great pretenders to zeal for the law, who are the first who violate it themselves.
328 ST. JOHN.
" 52. They answered and said unto him, Art thou also of Galilee ? Search, and look : for out of Galilee ariseth no prophet. 53. And every man went unto his own house."
If we would not be deceived, we must never expect to meet with a good reception from the world, when we take the part of truth and justice against powerful and passionate men. Envy convicted, and put to a nonplus, is strangely at a loss. Nothing comes amiss to it, so Christ be but looked upon as a false prophet. It is the usual way with the enemies of his doctrine, to endeavour to draw the defenders of it off from the question, that they may hide their own confusion, and avoid yielding to the truth.
CHAPTER VIII.
Sect. I. — The Woman taken in Adultery.
" 1. Jesus went unto the mount of Olives. 2. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them."
In the heat of persecution, or evangelical labour, it is necessary to have frequent recourse to retirement and prayer, in order to receive new strength, and then return to the combat and to the sacred functions. Neither danger, nor hardness of heart in the flock, ought to discourage a pastor from labouring in the work of God. On the contrary, these are motives to him to redouble his care, his prayers, and his applica- tion. He who has his mission at heart, finds the repose of the night too long, as our blessed Lord did.
CHAPTER VIII. 329
The sheep answer the pastor's zeal. We always find the people very forward and eager to hear the word of Christ, while it was despised by the rich, censured by the learned, and persecuted by the priests and the Pharisees.
" 3. And the scribes and Pharisees brought unto him a woman taken in adultery: and when they had set her in the midst, 4. They say unto him, Mas- ter, this woman was taken in adultery, in the very act."
It is a double impiety to divert the Son of God from the sacred functions of his ministry, and to do it with a design to destroy him. Envy and rage never want new contrivances to ruin the ministers of God : the dsvil takes care to suggest them to the mind, and to furnish his agents with them. He does his work by their hands, in seeking the death of sinners ; while Jesus carries on his, in labouring to save them.
" 5. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?"
Ye hypocrites, if the law commands it, why do you question it ? And if it does not, why do you say so? It happens very frequently, as it did in the case before us, that men make no difficulty of acting directly contrary to the spirit and design of the law, under pretence of a more than ordinary exactness in observing it. To make it subservient to our pas- sions, is to violate the whole law together. This woman had transgressed only one commandment ; but these great pretenders to zeal transgress and subvert the very foundation of the whole, namely, the spirit of charity, mildnefis, and justice.
" 6. This they said, tempting him, that they might
330 ST. JOHN.
have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not."
There is nothing which hypocritical and corrupt zealots will not put in practice, and value themselves upon. Under pretence of discovering an impostor, of surprising him in his discourse, of exposing his dan- gerous maxims, and of finding matter to convict him, they forbear no kind of deceit, artifice, and treach- ery. Jesus acts a quite contrary part, in giving them time by his silence to recollect and recover themselves. He stoops down, to avoid adding to the shame and confusion of the adulteress by his looking upon her, whilst her merciless accusers expose her to the public view of the people.
" 7. So, when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her."
An answer full of wisdom, which confounds the devices of these wicked men, without any violation of truth, charity, gentleness, or justice. We are not always obliged to answer those who have a design to ensnare us. We may evade it by some innocent artifice : and such is never wanting when we keep our hearts open to the Spirit of God. Let those whose duty it is to punish offenders, take great care that they be not moved thereto by passion, hypocrisy, false zeal, or ill-will; but let them do it with reluc- tancy, and a deep sense of their own sins and miseries, which perhaps render them more guilty in the sight of God.
" 8. And again he stooped down, and wrote ou the ground."
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Since Jesus Christ, 1. never writ but once in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner ; and, 4. since he would not have that which he wrote so much as known : let men learn from hence never to write but when it is necessary or useful, to do it with humility and modesty, upon a principle of charity, and not out of malice. Christ writes his divine thoughts on the ground ; and we would will- ingly have ours written upon cedar, and engraved upon brass.
" 9. And they which heard it, being convicted by their own conscience, went out one by one, be- ginning at the eldest, even unto the last : and Jesus was left alone, and the woman standing in the midst."
Christ could have dispersed this crowd of accusers by his authority and power, but he has a regard to the law and to justice, the execution whereof they eagerly pursued. Men ought to use their interest in behalf of criminals with great prudence and cau- tion, and that more in persuading the accusers to desist from their prosecutions, than in diverting the judges from their duty, which they have no power to neglect. It is both prudent and charitable to give persons an opportunity to extricate'themselves, without noise and confusion, out of a business wherein they have rashly engaged themselves through pas- sion. To provoke and shame them publicly, does but engage them in it more deeply. Happy is that misery which finds itself left alone with mercy !
" 10. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers ? hath no man con- demned thee ?"
332 ST. JOHN.
Jesus lifts up himself victorious and triumphant over his enemies by his silence and gentleness. There are some occasions wherein these two, joined with humility and prayer, are more effectual than any other means whatever. When men have only a false zeal for justice, it immediately vanishes when self-interest makes them apprehend that their own persons are in danger. Nothing is a more proper remedy to cure us of that itching desire which we have to accuse and condemn others, than to place our own sins be- fore our eyes, and to consider how obnoxious we are to the divine justice.
" ] 1. She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee : go, and sin no more."
It ill becomes the ministers of reconciliation, and the dispensers of the mercy of God, to appear in criminal prosecutions, and to solicit the condemna- tion of sinners, when Christ has given them such an example to the contrary. It is more suitable to their ministry to use all their endeavours to gain them time, that they may be converted, and punish themselves by a true repentance. When we have once recovered any person out of the hands of jus- tice, to prevent this grace and favour from being prejudicial to him, we must apply ourselves to him, in order to prevail with him to make a good use thereof, by renouncing sin, and leading a Christian life. Christ does not condemn this woman ; but then he does not meddle with the law which did condemn her ; to teach his ministers to pay a due regard to those laws, from the severity of which they endeavour to save some guilty persons. He is on
CHAPTER VIII. 333
all occasions mild and merciful ; on all occasions pru- dent, just, and equitable.
Sect. II. — Christ is the Light of the World. His Father bears witness of him. The impenitency of the Jews.
"12. 51 Then spake Jesus again unto them, say- ing, I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life."
Every person ought to say to himself, There are but two ways, one of which is certainly mine: the first is the way of light, which leads to life; the se- cond is the way of darkness, which leads to death. The latter is the life wherein men follow their pas- sions, a life which is nothing but wandering, dark- ness, and death, both in itself and in its conse- quences. The former is the Christian life, of which Jesus Christ is himself the way, the light, and the life. The way — by the merits of his sacrifice, and by the dignity of the mysteries of his life, and of his death upon the cross, which comprehend all his ac- tions, privations, and sufferings. The light — by the truth of his word, which contains his saving instruc- tions, his edifying virtues, and his internal disposi- tions. The life — by the holiness of his Spirit, from which fountain is derived the infusion of his love, the operation of his grace, and the communication of his glory. How great comfort must it needs be to one who sincerely desires to be saved, to find thus in Jesus Christ whatever is necessary to salvation ! But how dreadful is it, not to follow this only light, and to choose rather to follow the darkness of our own passions !
334. ST. JOHN.
" 13. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true."
Nothing shows more plainly that men walk still in darkness, than their disputing against the light. Those who are resolved not to believe, forget even miracles, and all the proofs which have been brought in confirmation of the truth, and insist on every thing which seems to oppose and contradict it. Obstinacy and indocility are pharisaical vices, which gradually shut the heart more and more against the light.
" 14. Jesus answered and said unto them, Though I bear record of myself, yet my record is true : for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go."
The light manifests itself by its own brightness without any other assistance — but not to the blind. And such they are, whose passions shut their eyes against the truths of the Scripture, and against mi- racles. An ambassador is believed upon his own word, when it is once known from whence he comes, and his credentials have been read ; but men cannot read them unless they open their eyes. In like manner, they must have the eyes of their mind free from passion, in order to judge of the mission of Jesus Christ by his miracles, which are his creden- tials. Eternal thanks be rendered to thee, O Jesus, for that thou hast vouchsafed to keep us from shutting our eyes against the wonders of thy life, and the miracles of thy power !
" 15. Ye judge after the flesh ; I judge no man."
No ambassador is more worthy to be received and credited than he, who, offering magnificent promises as conditions of an alliance or covenant, confirms
CHAPTER VIII. 335
them by innumerable miracles, does good to all, con- demns none, no, not even an adulteress taken in the very act, and suffers himself to be judged and con- demned by carnal men, who judge only by passion. Irreligious persons generally consider nothing in di- vine truths and mysteries, but that which appears therein contrary to sense and shallow reason. It is even because these truths come from God, that they are therefore above the understanding of man.
" 16. And yet if I judge, my judgment is true : for I am not alone, but I and the Father that sent me."
Ambassadors are invested with the authority, but not with the dignity and sovereignty of their princes: but Jesus Christ, inseparable from his Father, and one and the same God with him, can equally do all things, is equally to be believed, and is as just and righteous in all his judgments. Let us adore Jesus Christ as the adorer, apostle, and preacher of the most holy Trinity. We commonly pass over such places of Scripture as this very slightly, and yet there is nothing more holy, more sublime, and more worthy to be adored, than that which is therein contained. This is the mystery of Christians ; whatever is taught us concerning it by Christ ought to be precious to us, and requires our adoration, thanksgiving, atten- tion, love, &c.
" 17. It is also written in your law, that the tes- timony of two men is true. 18. I am one that bear witness of myself, and the Father that sent me bear- eth witness of me."
None but Jesus Christ can bear witness of him- self. Man, who has nothing derived from himself
336 ST. JOHN.
but falsehood and sin, has more reason to suspect himself than any other. Even Jesus Christ did not bear witness of himself, until his Father had borne witness of him by his Spirit at the time of his bap- tism, and by his miracles; and until his own free- dom from self-interest, his aversion to pride and vanity, his meekness, charity, patience, &c. were be- come publicly known. The testimony of good works and Christian virtues is that with which his ministers ought always to support their ministry.
" 19. Then said they unto him, Where is thy Father ? Jesus answered, Ye neither know me, nor my Father : if ye had known me, ye should have known my Father also."
A man may desire and ask for the knowledge of God and of his mysteries, either by an humble and hearty prayer, as Philip did, (chap. xiv. 8.) or by a criminal way of inquiry, full of artifice and infidelity, as the Pharisees here did, and as the learned men of the world very often do. Nothing so clearly dis- covers and makes known the goodness and love of God towards mankind, as his giving them his Son; and they, in rejecting the belief of this gift, show plainly that they have no true notion of the sove- reign goodness of the Father towards them. The abusing the light of the holy Scriptures, and reject- ing the miracles of Christ, which are the voice of God, are punished with ignorance and darkness of mind.
" 20. These words spake Jesus Ui the treasury, as he taught in the temple : and no man laid hands on him ; for his hour was not yet come."
At what advantage soever the wicked may have
CHAPTER VIII. 337
the good whom they intend to destroy, they cannot make use of that advantage without the permission and appointment of God. A man enjoys the greatest peace of mind, when he has once settled himself in a firm and steadfast belief of God's providence, and an absolute dependence upon his designs and will. This is that which gives an evangelical minister so much freedom and boldness, whilst he considers no- thing but his duty, and fears no other evil, but only lest he should not faithfully discharge that duty in all respects.
ec 21. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come."
Have we not just reason to fear, when we see the Jews abandoned to their obduracy ? That man alone has no occasion to tremble at these words, who is certain that he shall never have this disposition of the Jews in any degree whatever. Here are four dreadful truths which ought to be the cause of fear to all, but of despair to none : — 1. That there are some persons from whom God withdraws himself, in leaving them to themselves. 2. That then they seek God to no purpose, because they do not seek him as they ought. 3. That they die in their sins. And, 4. That they shall be eternally separated from God. — The only end and design of Christ in assuring us that there are such persons, is, that we may earnestly endeavour, by a sincere conversion and a true repen- tance, not to be of the number. We never seek Christ either too late, or to no purpose, when we seek him with sincerity, humility, and a penitent heart. He may be found indeed at the last mo-
Vol. III. P 57
338 ST. JOHN.
ment ; but who knows whether he shall be then in a condition to seek him ? And who does not know that it is by grace alone that we are enabled to do it? — which grace is not due to any one, much less to those who have so often contemned and despised it. " 22. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come."
To what blasphemies are not men transported by envy, by the spirit of contradiction, and by a contempt of God's word ! Let us earnestly beg of God the grace never to fall into any of these sins. The righteous profit by God's admonitions, and even by his threatenings to the wicked: but the wicked turn to their own destruction the most wholesome warn- ings which are more immediately directed to them. They verify, by the hardness of their heart, that very tbing which Christ has just now foretold. My God, what is a heart which is not possessed and ruled by thy Spirit !
" 23. And he said unto them, Ye are from be- neath ; I am from above : ye are of this world ; I am not of this world."
W7hat obduracy and perverseness soever a good pastor finds in his flock, he is never discouraged. The mysteries of the Trinity and the incarnation, are such as these hardened wretches were most un- worthy to know ; but then they are likewise such as are most necessary: and this is what ought chiefly to be regarded. Let us remember that we also are from above, as members of this heavenly person by our new birth. Let those who are of this world, love the things of this world ; but let the Christian, whose birth and spirit are from above, have no in-
CHAPTER VIII. 339
clinations but for the things above, and judge of every thing only by the Spirit of heaven.
" 24. I said therefore unto you, that ye shall die in your sins ; for if ye believe not that I am he, ye shall die in your sins."
Let us seriously and attentively consider how dan- gerous it is to reject Jesus Christ. Sinners ought frequently to be told what it is to die in their sins, and how much a state of final impenitence is to be dreaded. It is a mistaken prudence to hide these dreadful truths from sinners, for fear of casting them into despair by the terror of God's judgments. We ought, on the contrary, to force them, by the sight of their danger, to throw themselves into the arms of Chryt, the only refuge of sinners. How posi- tive and severe soever these threatenings are, yet Christ at the same time informs us, that our conver- sion may hinder their being put in execution, and that this conversion has for its foundation the belief of a Saviour who is an almighty God, and a full trust and confidence in his mercy.
Sect. III. — Christ does nothing of himself. The truth makes men free. Abraham's children. The children of the devil.
" 25. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning."
Jesus is the Son of God, the eternal Word, the eternal principle and source of all things, and the light of the world. Every thing in him proclaims this, both his word and works; but envy shuts both the eyes and ears of the Jews. He has one life
p2
340 ST. JOHN.
which never had a beginning, and which all the attempts of his enemies cannot bring to an end. Thou hast another, O Jesus, the loss of which is the salvation of men. I adore thee in all thou art from eternity, and in all thou didst begin to be for my sake in time.
" 26. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 27. They understood not that he spake to them of the Father."
Jesus Christ speaks nothing but what his Father directs him to speak: his ministers, in like manner, ought to preach nothing but what they have learned of Jesus Christ. He teaches those who hive ears to hear, that all the good things of eternity are con- tained in his person : but he conceals from them the evil which he saw in the heart of man. It is a matter of great importance, for a man to be able to imitate as he ought this moderation of the Son of God, in publishing that which it is the part of charity to make public, and in suppressing that which it re- quires should be concealed. Truth, charity, fidelity, is the motto of an embassador of God, of a minister of the gospel. Let us adore God the Father, as the fulness, source, and eternal origin of the eternal truth ; and his adorable bosom, as the fountain of all the truths of salvation. This is the school, as it were, in which the Word himself (who was never ignorant of them) learns them, in order to teach them to mankind as their master.
" 28. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I
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am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things."
How many Christians are there, who, in like man- ner, do not know him until they have crucified him by their sins ! How just cause of humiliation is this ! As the bosom of the Father is the school of the Son, where he learns all truth, in being himself born therein as the subsisting truth: so the bosom of the Son crucified in our flesh, is the school of Christians, begotten on the cross, and adopted in Jesus Christ crucified. We may here observe three parts of the doctrine of this divine school: — The first contains the mysteries of the Trinity and of the Son of man, expressed by the term, " I am." The second, denoted by the term, " I do," includes the actions of Christ's life, and his death upon the cross. The third, signified by the term, " I speak," com- prehends his doctrine and maxims. The three fun- damental points or tenets taught in this school are, 1. That Jesus Christ is perfect God, and perfect man, in one single person. 2. That his actions are divine, of an infinite merit and dignity. 3. That his doctrine is truth itself, and the infallible rule of our life and conversation. — O sublime and divine schools, raised infinitely above human sense and un- derstanding ! How much are ye neglected ! how little are ye known in comparison of the schools of the world ! Grant, O Jesus, that I may know no other school but thine. Give me, I beseech thee, the eyes of a lively faith, the ears of a teachable heart, and the understanding of an attentive charity, that I may be able to read in the book taught there, which is thyself; to hear the master who teaches
34-2 ST. JOHN.
there, namely, thy Spirit ; and to comprehend the lessons there given, which are truth and charity.
" 29. And he that sent me is with me : the Fa- ther hath not left me alone ; for I do always those things that please him."
Christ was pleased by his obedience to merit the continual assistance and protection of his Father, as likewise a state of glory, for his human nature, though he had already a right to both by his hypostatical union. Let us, after his example, be faithful to God, and we shall always find him with us. One man cannot send another without being separated from him : God sends his Son, by uniting the human nature to the divine in the person of the Word, by a union, of all others, the most intimate and insepar- able. The hierarchical mission honours and imitates this divine mission, which is the source and pattern thereof. It unites the subordinate minister to his bishop, and by him to Jesus Christ; admits him to a share of the priesthood, authority, grace, and spirit of his bishop ; renders him an instrument entirely one with the bishop in the sacerdotal operations and sacred functions; and makes the bishop, in some sense, present wherever the minister is, who acts by his power and orders, and does what is pleasing to him according to the spirit of the heavenly High Priest.
" 30. As he spake these words, many believed on him. 31. ^f Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;"
It is not then sufficient, barely to believe in Christ, we must likewise <s continue in his word," in order to be his " disciples indeed." To continue therein, is
CHAPTER VIII. 343
not to have only a transient taste of it, not to love some of its truths, nor to practise some one part of it, nor to observe it only externally, or for some days, or even months; but it is, to love all its truths, to persevere in the practice of them throughout the whole course of our lives, and that upon a principle of love to God, and to make his law our joy and delight. O divine word of Jesus Christ, habitation of the Christian, mansion of delight, joy, and repose, retirement where we enjoy true peace, fortress where we are secure from all the insults of our enemy, sa- cred temple where we adore God, and palace wherein we possess all the treasures of the divine wisdom and knowledge ! Happy is that person who really con- tinues in thee by an assiduous meditation, and an invrolable adherence to thee, and who, in every state and condition of life, either remains in thy bosom, or retreats into it !
" 32. And ye shall know the truth, and the truth shall make you free."
The Jews learned nothing but types and shadows in the school of Moses; the Gentiles, only falsehoods and lies in the school of the devil: but Christians, in the school of Christ, learn the truth, which con- founds falsehood, disperses shadows, and fulfils the law. We never learn or know the truth perfectly, except when we love it; and we never love it, but only when the love thereof is graven in our hearts by the finger of God, which is his Spirit. And this love makes us free, in delivering us from the heavy yoke of the letter and ceremonies of the law, from criminal inclinations, from deceitful pleasures, and worldly fears, which render us slaves to sin. O
344 ST. JOHN.
Spirit of truth, vouchsafe to teach me the truth, in that way which is peculiar to thyself — thou, who art the only master and teacher thereof.
" 33. 51 They answered him, We be Abraham's seed, and were never in bondage to any man : how sayest thou, Ye shall be made free?"
O vanity of the children of Adam ! they boast of their nobility, because they are ignorant how much sin has degraded them. How great is the blindness, for men to be in bondage, and not to know it ! And yet how common is this blindness ! This is the great wound of a heart not yet set at liberty by the truth, to be in bondage and misery, and yet to think itself free and happy. Cause me, Lord, to know my bondage, make me sensible of my misery; for fear lest, like the Jews, I should despise the promise of liberty, and insolently reject the hand which offers to make me free.
" 34. Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant* of sin." [* Fr. Slave.]
Sin renders us slaves to the law of sin and of the devil ; and so much the more slaves, the more we believe ourselves masters of our own will, and free from all law. Miserable is that person, who, being a slave by birth through original sin — a slave by right of war, having suffered himself to be overcome — and even a slave by choice, having voluntarily sold him-, self — still loves his bondage, and flies from his de- liverer ! If we doubt whether we be slaves, let us but enter into ourselves, and consider the corruption of our will, of which we have made for ourselves as it were a chain of iron. Break this chain, O Lord, I
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beseech thee, and resume that which belongs to thee alone.
" 35. And the servant abideth not in the house for ever; but the Son abideth ever."
The law cannot possibly restore to the sinner the right which he had to live eternally with his God in heaven, because it cannot deliver him from the sla- very of sin. It is only the Spirit of the divine adop- tion which can revive that right within us, by de- livering us from sin, and making us children of God, members of his Son, and co-heirs with him to whom alone the inheritance belongs. As we regain this right only by charity, so we preserve it only by pre- serving charity, which alone opens heaven, because this alone never sins, this alone makes a good use of the creatures, and this alone fulfils as it ought the law of God.
ts 36. If the Son therefore shall make you free, ye shall be free indeed."
There is now no freedom in respect of that which is good, but only through the grace of the Son of God, which alone sets the sinner's will free from the dominion of concupiscence. In vain do men seek, by means of riches and reputation, of authority and preferment, of study and philosophical wisdom, to free themselves from any particular subjection and slavery of mind ; they labour only to make themselves new chains, while the heart is not freed from the bonds of iniquity, and from the slavery of the passions, by the only deliverer Jesus Christ. The freedom of my will itself, O Jesus, is the most servile thing in Die, and the most enslaved, so long as it is not set at
p3
346 ST. JOHN.
liberty by thee. The more thou leavest it to itself, the less will it be free.
" 37. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place* in you." [* Fr. Nor entrance in your heart.]
It is only to his shame that a wicked man glories in being descended from holy men, whose example he will not imitate. The true children of Abraham have their hearts open to evangelical truth, because it is the completion of the promises of which they are heirs. It is a dismal omen, to be only deaf thereto ; it is more so, to be provoked against it : but to per- secute and endeavour to destroy those who preach it, is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests, ambition, thoughts of raising a fortune, worldly busi- ness, and with the love of the pleasures and super- fluities of life, is not fit to receive the evangelical seed. When a man shuts his heart against it by his passions, he opens it, at the same time, to the greatest crimes.
M 38. I speak that which I have seen with my Father; and ye do that which ye have seen with your father."
The children of God imitate their Father: the wicked imitate the devil, whose children they show themselves to be, in following his inclinations and desires, and acting by his spirit. Who can forbear trembling, when he considers this division of two models or examples so opposite to each other, and between which there is no medium — God or the devil? Whoever does not conform his life to the
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will of God, whose child he pretends to be, suffers himself to be led and drawn away at the will and pleasure of the devil, and chooses him for his father. It is the property of the children of God, after the example of their Head, to study the will of their father, and to make that the constant rule of all their actions.
" 39. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abra- ham."
In vain do we glory in being called Christians, if we do not the works of Christians. It is neither the name, nor faith alone, nor one good work, which will cause us to be owned for the children of God ; but it must be the general tenor of our works and actions, our whole life and conversation : it is accord- ing to this that we are either Christians or worldly persons. Whoever desires to know whether he be- long to Christ, must consider and examine, whether his iife be really Christian, and conformable to the gospel of Jesus Christ.
" 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."
Nothing is so contrary to salvation, as to hate those who preach the truth to us. It was the dis- tinguishing virtue of Abraham, to receive the truth with faith and obedience: it is this disposition which is the mark and character of his children according to the Spirit. A sick person, who rejects his phy- sician, and will take neither remedies nor food, is past all hopes of recovery. The truth contains both :
348 ST. JOHN.
it heals and nourishes the heart of those who re- ceive it: but it is not the truth taught by philoso- phers which has this virtue, but the truth of God.
"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."
That man who has delivered himself up to sin, is, in the sight of God, no other than a child of the devil, though he bear the quality of a child of God in the sight of men. A sick person who conceals his disease, has no desire to be cured. And a sin- ner who is intent on nothing but his own justifica- tion, labours only to render himself more criminal. An humble acknowledgment of our faults and miser- ies, is the first remedy which God would apply to the wound of our pride; and this is that which pride itself will by no means endure. It is no verv comr mon thing, for a man to be humble upon his having fallen into sin, and to forbear adding hypocrisy to his other faults. Let us take great care, lest the fear of losing the esteem of men, hinder us from dis- covering our sins to those of whom God thinks fit to make use in order to heaf and raise us up. This ig a very dangerous temptation, especially for those who have always made profession of greater piety and religion than others. It is by this humiliation that God designs to secure their salvation.
" 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 myself, but he sent me."
One of the first-fruits of the faith of true Chris- tians, is love and devotion towards Jesus Christ, a
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singular respect and reverence for his word, and a particular application to honour his incarnation, whereby he was given and sent to us by his Father, and proceeded forth from his bosom without ever leaving it. When men really love God, they have a respect for all those who speak from him, and they honour him in his ministers. For what reason does Christ, our sovereign High Priest, repeat this truth so often — that he came not of himself, but was sent by his Father — if it be not to teach us the necessity of ecclesiastical vocation and mission ?
" 43. Why do ye not understand my speech ? even because ye cannot hear my word."
Carnal man does not understand the speech of God, and has no manner of relish for his word. As love disposes men to hear those favourably whom they love, and to enter readily into their thoughts ; so envy and hatred inspire them with a spirit of con- tradiction, and shut the mind against the discourse of those whom they do not love. It therefore con- cerns us highly, not to suffer ourselves to be pre- judiced against the ministers of God's word: for prejudice passes easily from the persons to the truths which they preach. This prejudice was of fatal consequence to the Jews, and ruined them irrecover- ably. Who can tell whether his own will not have the same effect, if he do not earnestly endeavour to lay it aside ? It is no small sin, for a man to oppose one single truth, or to reject it merely in opposition to certain persons.
" 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, be-
350 ST. JOHN.
cause there is no truth in him. When he speaketh a lie, her speaketh of his own : for he is a liar, and the father of it."
The wicked person imitates the devil, falls in with his lusts and desires, and serves for an instrument to accomplish his designs. That man who violently opposes the truth, which is the life of the soul, and endeavours to root it out of the heart of its disciples, is no other than a murderer. We have here two characters of the devil, and of the Jews his children. The first is, contempt and opposition with respect to truth. The second is, envy and persecution against those who continue faithful. To adhere firmly to it, it is necessary to have the love thereof engraved deeply in our heart. Truth is the proper stock, as it were, of Jesus Christ; and when he teaches it, he finds it in himself: for he is truth itself, and the fountain and father of it in respect of us. That which Christ is in relation to truth, the same is the devil in relation to lies. O truth ! what does a man become when he forsakes thee? what is a mind and heart delivered up to falsehood, after having been fed with the truth and sustained by it?
" 45. And because I tell you the truth, ye be- lieve me not."
The truth is but little hearkened to and ill re- ceived, even from the mouth of Jesus Christ himself, if his grace do not touch the heart. The most evi- dent mark of the corruption of any heart is, when, instead of thankfully receiving the truth for which it was made, it shows the greatest sharpness and bitter- ness against those who teach it, and is filled with the gall of envy and hatred. The truth has always a
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very dangerous and deplorable effect upon men, when it only occasions them to have no confidence in those who preach it.
Sect. IV. — He that is of God, heareth God's words. Christ said to have a devil : refers his honour to his Father : is before Abraham, The Jews attempt to stone him.
"46. Which of you convinceth me of sin ? And if I say the truth, why do ye not believe me?"
A preacher or pastor ought to be unblameable in his life and conversation. Is he, who shows in his manners plain and evident marks of the infidelity of his heart in respect of the truths of the gospel, a likely person to induce others to believe them ? It belongs to none but the Prince of pastors to be en- tirely free from sin, and to join to the priesthood a perfect innocence : but his ministers ought to be at least free from heinous crimes. O Jesus, the only priest truly innocent, without spot, and separate from sinners, vouchsafe to confer upon thy ministers some part of that holiness and sanctity with which thou art filled.
" 47. He that is of God heareth God's words : ye therefore hear them not, because ye are not of God."
The disposition with which a man hears the word of God, and the use which he makes thereof, show whether he is the servant of God, and how far he is so. What can be said of so many Christians, who take so little care either to hear or to read the word of God, or who do it only by way of ceremony and for fashion's sake, but that they are Christians by
352 ST. JOHN. -
way of ceremony, and use some small endeavours after salvation only for fashion's sake? We are never tired with hearing a friend speak, or with hearing him spoken of; and shall we pretend to be the friends of God, and yet have a negligence, dis- gust, and perhaps a continual forgetfulness of the word and of the things of God? What! "not to be of God I" Lord, can we have the least degree of faith, and not choose to do and suffer every thing, rather than expose ourselves to this misfortune?
" 48. 51 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?"
This is matter of instruction and consolation, and a fit subject of meditation for all those who are calumniated. Deplorable blindness this, and dread- ful hardness of heart ! that men should abandon themselves to the greatest blasphemies, and to the most horrid crimes, not only without hesitation, without remorse, without any consideration either of their duty or their sin ; but even with an erroneous persuasion of the goodness of their actions, and ap- plauding themselves for their great knowledge and judgment ! There is a false kind of evidence, a per- suasion arising from error, an acquiescence under seduction, which makes human reason easy, and the conscience secure, even when it takes Christ for a reprobate, and for a seducer animated by the spirit of darkness. A state which was common to almost all the people of God, to almost every priest, Pharisee, and doctor of the law then alive, is not perhaps so very uncommon at this time as we imagine. Is it not a still greater degree of blindness, to endeavour to excuse these blind wretches from the guilt of sin ?
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"49. Jesus answered, I have not a devil: but I honour ray Father, and ye do dishonour me."
In vain should we seek, amongst all the philoso- phers, for such a pattern of meekness in bearing in- juries, and of wisdom in justifying himself from the most outrageous calumnies. It is necessary, after Christ's example, always to distinguish exactly those calumnies which fall upon the ministry, and under- mine the very foundation of the Christian mission and doctrine, from those which are only personal ; and among the latter, such as are indefinite, as a general accusation of Samaritanism, heresy, &c. from a particular accusation of some certain error, or of some criminal action. A man may neglect and despise all personal and indefinite calumnies ; but he ought to vindicate himself from the other. The reputation of a minister of the church is not his own, but the church's; as that of an embassador, or of a minister of state, belongs to the prince and to the state. The more an embassador honours his prince by his fidelity, wisdom, and address, and the more he is approved and authorized by him, the more any injury which is done him, is done to the prince him- self, and to the state. A minister sent from God would be unworthy of his character, if he should tamely suffer himself to be represented as an emis- sary of the devil, and an apostle of lies. Even Jesus Christ, who suffered all that could possibly be suf- fered, teaches him to justify himself from such calumnies as these, after his example, and in his spirit.
" 50. And I seek not mine own glory : there is one that seeketh and judgeth."
354 ST. JOHN.
The care of a minister of Christ for his own re- putation has its proper bounds, which he ought per- fectly to know, and which he must not transgress under pretence of seeking the glory of God, and the honour of his ministry. He ought to vindicate, but not revenge himself. It is sufficient to have repelled the calumny with a moderation becoming a Christian and a priest : his exemplary life, and the prudence of his conduct, are to perform the rest. What they cannot effect, he must leave to God; lest, from be- ing a minister of his mercy, he become the minister of his own revenue.
o
" 51. Verily, verily, I say unto you, If a man keep my saying, he shall never see death."
The keeping or observing the word of God gives eternal life. It is a great mistake to imagine, that it must needs be a failing and imperfection to have that in view, and as a motive to our endeavours; whereas we ought to be thankful to God for his goodness in affording us such a support to our weak- ness, and such an incentive to quicken our sloth. A minister of Jesus Christ may suffer himself to be humbled; but he must never suffer either the minis- try, or the word of truth, of which he is the minister, to be decried and undervalued. Can he possibly do better than to imitate his Saviour, who here extols the excellency of his word and truth so much the more, the more the Jews vilified it, in endeavouring to make it pass for the word of the devil?
11 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."
CHAPTER Vltl. 355
The greatest meekness cannot win the hearts of the declared enemies of truth : but this does not ex- cuse us from exercising it towards them even to the last, after the example of Jesus Christ. This de- claration, which proceeded just now from the mouth of Christ, and which is so full of comfort and conso- lation to the lovers of evangelical truth, serves only, through the just judgment of God, and the inherent malice of these Jews, to harden them the more, and to increase the delusion of their false evidence and persuasion. Let us be very careful to secure our- selves from falling into so miserable a state as this : it begins sometimes by a very small matter.
" 53. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?"
The world knows no other death besides that which separates the soul from the body, and has no notion of that which separates it from its God, which the patriarchs and prophets avoided by keeping his word, and adhering to Christ before his coming. Every thing becomes obscure to those who have once delivered up their hearts to incredulity. Their remembrance of the prophets ought to have applied their minds to consider and observe in Christ the miracles and other marks of the Messias, contained in their prophecies; and they remember them, only to lessen him and set him below all the prophets. Lord, let me never be so unfortunate as to know thee no better.
" 54. Jesus answered, If I honour myself, my honour is nothing : it is my Father that honoureth me ; of whom ye say, that he is your God."
356 ST. JOHN.
Who will dare to glorify or honour himself, since Jesus Christ did not? It belongs to the creature to humble itself: God alone has a right to exalt it. Human glory or honour is nothing, were it even in Jesus Christ himself. He sets a value only upon that which he received from his Father, by the mouth of St. John, by the voice heard from heaven, and by miracles.
" 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 three duties with respect to God. 1. To know him. 2. To confess him. 3. To obey him. Christ spares not the pride of these per- sons, who boasted that they alone had the key of the knowledge of God, whom they ought indeed to have known better than any others. This is a judgment which should make us tremble; to see that the light of the Scripture, the knowledge of God, and all the assistance of the law, became the source of blindness to these wicked Jews, even to the priests and doctors themselves, through the ill use which their pride made of them all. Since we cannot worship and adore God unless we love and obey him, let us not flatter ourselves that we know him as our Master and Father, so long as we despise his law, and do not perform his will.
" 56. Your father Abraham rejoiced * to see my day ; and he saw it, and was glad." [# Ft\ Desired ardently.]
There was no true joy under the Old Testament, but only in the hopes of the coming of Jesus Christ.
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The piety of the patriarchs, prophets, and other holy persons before the incarnation, consisted in desiring, praying, and looking for the Saviour who was to be born, and in earnestly endeavouring to render them- selves worthy to have a share in the favour and bless- ing of his coming. Is insensibility or coldness to- wards Jesus Christ to be endured in Christians, who do not now behold his mysteries at a distance, and have not only the promise of them as Abraham had, but have received this inestimable gift, have been washed in his blood, nourished with his flesh, filled with his Spirit, and loaded with his benefits ? Let the faith, the ardent desire, and the joy of this holy patriarch, inspire us with the same sentiments and affections towards Christ, cause us to love his in- terests, and engage us constantly to discharge our duties to him in spirit and in truth.
" 57. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham ?"
The more light is offered to a blind and obdurate heart, the blinder does it still grow. It has no eyes, but only for sensible and corporeal objects. Every thing contributes to the nourishment of the faith and piety of the elect : every thing serves to increase the infidelity of the wicked, who turn every thing into ridicule. It is the common way of those who affect the character of strong reasoning, to believe nothing but what they can comprehend, and to reject what- ever is above their understanding. A man passes with them for no other than whimsical, when he be- lieves what they despise : but what signifies their judgment to those who are so much the more esteemed in the judgment of God, the more they disregard the judgment of the world?
358 ST. JOHN.
w 58. Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am."
This answer of Jesus Christ is a proof of his divinity and eternity. He was in God his Father as his Word and wisdom, and he was pleased to think of giving himself to us. He is come, he has given himself, and yet we perhaps think very seldom of him ; so far are we from giving and consecrating ourselves to his divine person, incarnate for our sakes. Thou, O Jesus, art before Abraham, not only in the designs and decrees of God thy Father, as the enemies of thy divinity say, for in that sense every thing is eternal; but in his bosom, as his co-eternal, consub- stantial Son, and together with him the Creator of Abraham. I adore thee according to what thou art from eternity in God thy Father; and all the vain subtleties of the wit of man are not able to stagger my faith.
" 59. Then took they up stones to cast at him : but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by."
Persecution is the reward of evangelical preachers in this life : and there are few such, because there are few who are willing to suffer. The retreat which Christ here makes is humble, prudent, and instructive. He does not refuse to die for the truth of his divinity; he will be a martyr for it in a very little time : but he reserves himself for a more igno- minious and cruel punishment, and waits for the moment appointed by his Father, that he may make his death a sacrifice of obedience. He goes out of the temple, because it was designed only for the vic- tims of the Jewish people, and not for the victim of the
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world; a victim which requires a new altar, and is to be sacrificed in the sight of the whole earth. If the crime of the Jews be already committed in their mind, by their purpose and design of stoning our blessed Saviour; the sacrifice is likewise accom- plished in the heart of Christ, by his disposition and desire. Let me learn of thee, O victim of God, thus to sacrifice myself on all occasions, and to anti- cipate the sacrifice of my death, in keeping myself continually disposed and prepared for it by the spirit of sacrifice.
CHAPTER IX.
Sect. I. — The Man born Blind restored to Sight.
" 1. And as Jesus passed by, he saw a man which was blind from his birth."
Blindness of body is not only one of the punish- ments of sin, but also an emblem of spiritual blind- ness, in which all the children of Adam are born by reason of sin. It is a small matter not to behold this light, which is common to inferior animals : but what is it to be deprived of that light which is my life, my happiness, and my God ! which is thyself, O eternal light ! without which every thing is but darkness, wandering, and death, and even in this life a beginning of hell ! Everlasting thanks be ren- dered to thee, O Jesus, for that, in passing through this mortal life, through ignominies and sufferings, from the manger to the cross, thou didst vouchsafe to see me before I was capable of seeing thee, and didst cast upon me those eyes of mercy, which, of a
360 ST. JOHN.
child of darkness, have made me become a child of light.
" 2. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"
It is plain from hence, that it was a common opinion, even among the Jews, that the diseases of man take their rise from sin, and that from his birth he is guilty of a sin, of which this blindness might be the punishment. Every child of Adam ought to accustom himself, when under afflictions, to contem- plate the justice of God, who can render none miser- able but those whom he finds sinners. There is danger in seeking after the cause of the miseries of others in personal sins, which we may perhaps rashly impute to them ; but we cannot possibly do amiss in seeking in our own the cause of that which we our- selves suffer.
" 3. Jesus answered, Neither hath this man sinned, nor his parents : but that the works of God should be made manifest in him."
There are some afflictions which God sends only for his own glory ; and he who endures them is but too highly honoured, in being subservient thereto at the expense of every thing which is most near and dear to him. Though God never afflict the inno- cent," and though afflictions always serve either to punish sin or to purify the sinner, yet this is not al- ways the first, and never the principal design of God. He intends here to honour and authorize his Son; but it is to his own glory that the miracles, authority, and glory of his Son ultimately tend. Happy is that minister of this Son who imitates his example, in
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never seeking his own glory in the most eminent and remarkable works which God is pleased to perform by his hands. Let us always remember that it is the work of God, and not our own, which shines forth in us; and that it ought to shine forth only to his glory.
" 4. I must work the works of him that sent me, while it is day : the night cometh, when no man can work."
It is a holy and apostolical disposition in a pastor or evangelical labourer, to be entirely employed in the work of God, to have no other business besides that of his mission, and never to be tired with working as long as the day of his life lasts; the time of rest comes not till the day is at an end. When Christ, the Sun of Righteousness, either withdraws himself from us, or takes us out of the world, it is a night which is much more to be feared than that of nature. This night cometk. and it cometh very fast, wherein nothing more can b^-done in order to salvation ; when nothing shall remain to us but what we have done in the day of this life; when whatever is not the work of God in us shall be the subject of his judgment ; and when every work of God which we have turned to our own glory shall turn to our own condemnation. What a dreadful misfortune is it to suffer ourselves to be surprised by this night!- — a night which will never have an end, in respect of all those who are thereby surprised.
" 5. As long as I am in the world, I am the light of the world."
The bodily presence of Jesus Christ on earth made Vol. III. Q 57
362 ST. JOHN.
the day or light of the world ; and his spiritual presence in the church, and in a heart, by faith and grace, makes the day or light of that heart, and of the whole church. He is just going to show, by enlightening this one person, that it is he who lighteth every man who comes into the world ; and that he likewise came on purpose to enlighten the world, which lay buried in the darkness of ignorance and sin. It is a great misfortune to the Jews, to have changed, in respect of themselves, this day into night, this light into darkness, by not making any spiritual advantage of the time of his preaching: but this misfortune is common to all those who reject the light of truth, and who spend the short time of this life in doing any thing rather than what concerns their salvation ; and this in the midst of the instructions, good ex- amples, and all the other assistances which are to be found in the church.
" 6. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,"
He who made man out of the earth, cures him with earth. That which, in the hand of another person, would cause blindness, serves to restore sight in the hand of Jesus Christ ; because the creature is nothing, and can do nothing but what the Creator is pleased to make it be and do. Spittle being a figure of wisdom, we have here an emblem of the union of the eternal wisdom with the earth and clay of our flesh, and of the wonderful virtue of that union. Let us, in this blind man, behold as in a glass the blind- ness of our own soul, through its fondness towards the creatures. Earthly things, the works of the
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divine wisdom, of which they bear so many evident marks, do, notwithstanding, blind the minds of men. They hinder them from seeing heaven and heavenly things, though they are as it were laid open to their sight. Put thy hand, O Lord, I beseech thee, upon the eyes of my heart, and let thy divine unction cure its blindness.
" 7. And said unto him, Go, wash in the pool of Siloam, (which is, by interpretation, Sent.) He went his way therefore, and washed, and came see- ing."
This pool of Siloam is an emblem of the baptism of Jesus Christ, sent by the Father, which cures the blindness of sin in all those who are obedient to the word of faith. If we admire in this pool the super- natural virtue which God gives it to enlighten the eyes of one blind man, how can we continually be- hold the baptismal fountain with so much indif- ference ? Is it more to open the eyes of the body than to penetrate into the very soul of all baptized persons, not only to enlighten the eyes thereof, but to heal it entirely, to restore it to life, to sanctify it, and to consecrate it to God ? I return most humble and hearty thanks to thee, O Lord, for that which thou hast wrought in me by means of this sacred pool ; and I admire that miracle of illumination, which is continually performed in thy church, and which is evident to the eyes of faith.
" 8. 51 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged ?"
The blindness of the body is not always accompa- nied with poverty ; but that of the soul is inseparable
9 2
364 ST. JOHN.
from it. Whence comes it to pass, that, when we hear of a returning sinner, instead of unprofitable discourse, we do not say one to another, in admira- tion and acknowledgment of the goodness of God, 4 Is not this that poor, miserable, and blind wretch, who but just now sat in the darkness of sin, being an enemy of God, a slave of the devil, and a child of wrath ? And behold, he is become a child of light and benediction, a child of God, a member of Christ, and an inheritor of the kingdom of heaven !' The reason why we do not entertain one another in this mariner, is because we have but little inclination to apply our minds to spiritual things, and because our faith is almost always asleep, and as it were buried in flesh and blood.
44 9. Some said, This is he: others said, He is like him : but he said, I am he."
A sinner, whose heart God has enlightened and changed by his grace, is not easily known again. He is no longer the same man — -that child of Adam, who was entirely governed by his passions : he is now a true Christian, in whom there appears nothing but the humility, charity, and meekness of Christ; in whom there is no longer the least sign of the love of the riches, pleasures, and vanities of the world. How would it be, if one could see his heart? That man is much to be lamented, who is one of those false penitents who are not at all different from what they were, but only as they outwardly make use of the sacrament, and whom we always know to be the same by every thing else. A true penitent is ever difficult to be known by others, never by himself: he is full of gratitude and acknowledgment for his recovery ;
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but has always before his eyes his past diseases and miseries, and the root and cause of them which he carries in his own heart. I am, by the grace of Christ, a person altogether different; but of myself I am always the same.
" 10. Therefore said they unto him, How were thine eyes opened ?"
It is a holy and useful curiosity, and such as tends to the glory of God, to inquire of a person whom he has newly enlightened, how he wrought in his heart; how his eyes were opened, so as to see the vanity of the world, of all its honours, pleasures, amusements, fashions, maxims, &c. ; and how his mind, blind as it was to the things of God and of salvation, became so fully persuaded of the truths of religion and of the gospel, so attentive and open to the word of God, and so firmly fixed on every thing that is good.
" 11. He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash : and I went and washed, and I received sight."
Many doubt concerning Christ through infidelity, or are silent through fear, or ask him questions out of curiosity, or persecute him through malice : one single person alone confesses him with faith, and owns him out of gratitude. It is a good sign of these virtues, when a man is always ready to open his mind to his neighbour, in relation to the miseries from which he has been freed, the mercies he has received from God, and the methods of his conduct; provided that this tend to the glory of God, and to the edifi- cation of his neighbour, and that he do it with the necessary precautions, so as neither to fall into vanity,
366 ST. JOHN.
nor to renew odious ideas, nor to rake into the filth of past sins.
" 12. Then said they unto him, Where is he? He said, I know not."
It is good to desire and endeavour to know a man of God, to whom we see by experience that he gives a blessing for the illumination of souls. Men seek with earnestness a skilful physician for the health of the body, or a learned person to instruct their chil- dren : but they neglect, they are afraid to find, they avoid, and reject a man who has the knowledge of God for the salvation of the soul. It is always the safest way to withdraw from the esteem of the world, as Jesus Christ did ; and at least to let the heat of the first applause be past. It is not always (as in the case before us) that a sinner, enlightened of God, does, without any fault of his own, find himself in a little time in such a state, as not to be able to tell what is become of Christ in reference to himself: for this often happens, because he did not take care to retain him in his heart by his fidelity and gratitude.
Sect. II. — The Inquiry of the Pharisees. Those who confess Christ put out of the Synagogue.
" f 13. They brought to the Pharisees him that aforetime was blind."
See here the spirit of the world, where it is often a crime to give men the true light, and one almost as great to have received it. It is a temptation to a virtuous man to see himself pursued and sought after for a good action, while crimes are committed by the wicked with impunity. One could have no comfort under this great disorder, were it not for the
CHAPTER IX. 367
good which God brings out of it. A sinner is exceedingly to blame when he complains of being exposed to this calamity, which was endured by the Holy One of God.
" 14. And it was the sabbath-day when Jesus made the clay, and opened his eyes."
Festivals were not instituted for men to spend them in idleness, but to sanctify themselves on those days by charity, which is the true sabbath, and the true rest. The sabbath was one of the most mys- terious observances of the Jewish religion. Christ chose to heal the sick on that day, to signify what he was come to do with respect to sinners; and to show that he was the^same God who created man, that he was carrying on by the redemption his first designs and work, and that he had a right to join the second where the first had ended.
" 15. Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.
Happy had these blind persons been, had they made this inquiry and search, only out of a desire to find the light, that they might be cured of their blindness ! This light was hid in that body of clay, which was sanctified by its union with the divinity : and this was the very thing which blinded their pride, instead of enlightening it. We must seek the light humbly, if we would not be blinded thereby. How much does their blindness increase, who seek after it maliciously, out of envy, and to make a bad use thereof!
" 16. Therefore said some of the Pharisees, This
368 ST. JOHN.
man is not of God, because he keepeth not the sabbath-day. Others said, How can a man that is a sinner do such miracles ? And there was a division among them."
As that which the Pharisees here said concerning Christ, is a dreadful instance of a judgment proceed- ing from envy, where a false appearance of evil pre- vails above the most convincing proofs of integrity and piety : so that which others said, is an amiable instance of a judgment formed by honesty and good sense, where solid and substantial proofs correct all disadvantageous appearances. Envy judges of the works by the persons who do them; equity judges of persons by their works. The judgments of men will ever be divided with respect to the best of men, so long as the world is divided by different passions and interests.
" IT. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet."
Strange malignity this of the children of Adam ! They are always ready to believe what is evil, not only without, but even contrary to plain and evident proof; but they never have sufficient proof to induce them to believe what is good concerning those whom they do not love. A sincere and Christian heart makes no difficulty of speaking according to truth, even before the enemies thereof. To bear witness to the integrity, virtue, and innocence of those by whom God has been pleased to enlighten us, is the least acknowledgment which we owe both to him and them.
•' 18. But the Jews did not believe concerning
CHAPTER IX. 369
him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19. And they asked them, saying, Is this your son, who ye say was born blind ? how then doth he now see?"
God makes the injustice of men subservient to his goodness. The more the Pharisees examine this miracle in order to raise doubts concerning it, the more indubitable do they render it. By all this we see how much it concerns us, not to suffer our minds to be prepossessed ; since passion closes the eyes against things the most evident. What pains and trouble do men give themselves, only to avoid re- ceiving the truth ! There is no avenue, whereby it can approach them, which they leave unshut. They refuse to receive it, only because it displeases them; and it displeases, only because they will not receive it out of obstinacy, interest, or blindness. These Jews have very faithful followers in the persons of heretics, and of those among the learned, who, by much examining things, bring themselves to that pass, as to reject that as incredible which is in itself the most evident.
" 20. His parents answered them, and said, We know that this is our son, and that he was born blind : 21. But by what means he now seeth, we know not; or who hath opened his eyes, we know not : he is of age, ask him ; he shall speak for himself."
Few persons are willing to expose themselves to danger in bearing witness to the truth, because few really love it. Men always find reasons to shift this obligation off upon others, and to clear themselves of the trouble : but the question is, how they will clear
23
370 ST. JOHN.
themselves before God. It is dangerous for parents to give this bad example to their children ; superiors to inferiors ; masters to their disciples ! The nearer relation we bear to those who have received signal blessings from God, the more ought we to look upon ourselves as concerned in their obligations, and to assist them in discharging them. When any worldly- advantage is to be gained, a man is very willing to make one: but when there is somewhat to be hazarded, he will have nothing to do in the matter. A father is always ready to receive all the honour and advan- tage he can from the talents of an understanding son, whom the world applauds: but he is the first who draws back, when the use of those talents is likely to bring him into any trouble from the great.
" 22. These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. 23. Therefore said his parents, He is of age, ask him."
Neither the fear of being deprived of any office, employment, or temporal advantage, nor even the dread of an unjust excommunication, ought ever to hinder us from performing our duty. A sentence of excommunication never hurts the person against whom it is pronounced, unless he have done some- what to deserve it; and it always falls back upon those who pronounce it, when they do it unjustly. We never are without the pale of the church, no, not even when we seem to be driven out of it by the wickedness of men, so long as we continue united to God, to Jesus Christ, and to the church itself by charity. The Holy Ghost, to whom it principally
CHAPTER IX. 371
belongs to bind and loose, never renders himself the minister of the passion or blindness of men.
Sect. III. — The blind man abused and cast out for the sake of Christ.
" 24. Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner."
The pretence of zeal for God's glory, often serves to cover the purpose and design of committing the greatest crimes. A perverse and obstinate endeavour to force a man, contrary to his conscience, to condemn one whom he knows to be innocent, was employed against Christ himself; against whom then may it not be employed ? The positive assertion of persons of credit, that our neighbour is an ill man, is not sufficient to give us a right to condemn him, when we have either any proofs of his innocence, or any reason to doubt of the truth of their information. A blind obedience on such occasions, is so far from giving glory to God, that it is an act of disobedience to his law.
" 25. He answered and said, Whether he be a sinner or no, I know not : one thing I know, that, whereas I was blind, now I see."
It is more easy to find among the poor than among the rich, such a generous, plain, and persevering ac- knowledgment, as that here made by this blind man who had received his sight. Nothing should ever induce us to disown the favours God has conferred upon us, when his glory is concerned. With how much greater gratitude ought a converted sinner to say, ' I was born blind by reason of Adam's sin ; and
372 ST. JOHN".
thou, Lord, bast vouchsafed to make me a child of light : I was under the blindness of my own sins, and thou hast enlightened me : I was in darkness, and had no sight at all of my duties ; and now I see them perfectly. Thy name be glorified for this, O my God.'
" 26. Then said they to him again, What did he to thee?*how opened he thine eyes?"
Envy is indefatigable, and infidelity persists ob- stinately in its wicked designs. They spare not even the works of God. The world is full of such persons as seem seriously to consider these works, who yet apply their minds thereto with no other pur- pose but to contradict them, to rob God of the glory of them, and to make them the subject of their cavils and disputes. Let me learn, O Lord, to consider them with reverence; let me therein admire thy power and greatness, and contemplate those other perfections, the marks and characters of which are so visibly impressed on them.
" 27. He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?"
We ought never to be weary in recounting the wonders of God's power and goodness, when we meet with persons who love to hear them; but obdurate and malicious hearts, which will certainly abuse this knowledge, are altogether unworthy of it. To re- ceive spiritual advantage thereby, men must bring along with them the minds of disciples, such as are humble, teachable, and obedient, not such as set themselves up to be judges of the divine works.
" 28. Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples."
CHAPTER IX. 373
The greatest blessings are frequently looked upon as curses by the wicked ; or would at least be counted a grievance by abundance of people of fashion, as they are called. There are a great many of them, who would take it as an affront if we should think them devout; and who would be highly offended, if we should exhort them to show themselves the ser- vants of God, and to make profession of Christianity in their life and conversation. A Christian is but too happy, when the affronts and injuries of carnal men have no other effect upon him, but only to make him more intent on following Christ. It is my glory, O Lord, to be thy disciple; and such I am resolved to continue even to my last breath.
" 29. We know that God spake unto Moses : as for this fellow, we know not from whence he is."
It is extremely dangerous to know some certain truths, and not to know them well. God spoke indeed to Moses ; but the most important truth he taught him was, that he was no more than only a type or shadow of our blessed Saviour, and that his law was given to no other end but to lead men to Jesus Christ : and this was the thing which these Pharisees, these great pretenders to learning, knew nothing of. It was, in some respects, an advantage to the Gentiles, that they had no eminent person to whom they could be devoted, and that they were under no temptation of pursuing a wrong path in following only types and shadows.
" 30. The man answered and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes."
374 ST. JOHN.
A man has abundance of strength and courage when he has the truth on his side. An ignorant person undertakes here to argue with men of learn- ing and doctors of the law, and confounds them : the reason is, because the truth fights in him, and his adversaries fight against the truth.
"31. Now we know that God heareth not sinners : but if any man be a worshipper of God, and doeth his will, him he heareth."
The prayers of a professed libertine, of a seducer, and of such sinners as will not think of conversion, are rejected of God : but those of a sinner, who, through love to God, hates sin, never are. A peni- tent sinner is no longer a sinner in the sight of God. He can never despise the prayer of an humble and contrite heart; since it is his Spirit who causes it to pray, and forms the very prayer itself.
" 32. Since the world began was it not heard that any man opened the eyes of one that was born blind. 33. If this man were not of God, he could do nothing."
God never works miracles to authorize an impostor, or to declare any person innocent and holy, who is not really so: neither does he ever work any by the hands of those who desire them only for the support of errors, or of a false mission. It cannot be pre- tended by any, that it is according to the method of the divine dispensations to work any miracles by the wicked, publicly known to be such; much less in so great a number, and of so extraordinary a nature as those of Christ.
" 34. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us ? And they cast him out."
CHAPTER IX. 375
We may observe here three marks or characters of wicked pastors. The first is, to treat their sheep, and especially the most harmless of them, with haughti- ness, and even with contumelious language. The second, to be altogether impatient that any one should remind them of their duty. And the third, to have no love of unity, but to be always ready to drive those out of the fold who are already in it, instead of in- viting and bringing those into it who do not belong thereto. That is a happy separation which divides us from the world, and from the society of the wicked, to unite us to Jesus Christ. It is the privilege of this poor man to be a confessor of Christ, even before he is a Christian. He loses the communion of the Jewish church, without having the consolation which Chris- tians unjustly excommunicated enjoy, who are more closely and strongly united to the church on that ac- count: but Christ is just going to make him full amends another way.
Sect. IV. — The blind Man instructed by Christ f They who think they see made blind,
" 35. % Jesus heard that they had cast him out ; and when he had found him, he said unto him, Dost thou believe on the Son of God?"
When the world rejects us and casts us out, then Christ finds us, discovers himself to us, and gives us comfort. The very least degree of grace and favour which God vouchsafes to confer upon us, is sufficient to support and comfort us under all the evils which men can bring upon us. They who separate good men from their society by an unjust excommunication, do in reality excommunicate themselves, by separat-
376 ST. JOHN.
ing from the communion of saints, and unite those the closer to Jesus Christ by rendering them more con- formable to him.
" 36. He answered and said, Who is he, Lord, that I might believe on him ?"
Docility opens the heart to faith : but it is God who gives both. Not to believe immediately, but to desire to be first instructed, is agreeable to the pru- dence which faith itself requires. When we are once thoroughly persuaded of the almighty power of God, we are disposed to believe every thing as soon as it is sufficiently propounded to our understanding as coming from him. This new convert, who saw only one miracle, will rise up in judgment against those incredulous persons who never have enough.
" 37. And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee."
O comfortable, instructive, efficacious, and, as it were, sacramental words ! which manifest Christ to the mind, and imprint on the heart the belief of his divinity, effecting that which they signify. Fidelity to Christ is well rewarded, when it is honoured with the particular confidence of Christ himself. The grace which was rejected by those who were puffed up with their own learning, is here given to the sim- plicity and sincerity of an ignorant person, to con- found the pride of human understanding.
" 38. And he said, Lord, I believe. And he worshipped him."
A lively faith is always accompanied with humility and religion ; and the first duty performed by these is adoration or worship. This faith, though very sud- denly produced, cannot be justly suspected, being
CHAPTER IX. 377
followed by an act of worship, which few persons then paid to Christ as the Son of God. That faith is sufficiently tried, which has showed itself not to be influenced by any human regards.
" 39. % And Jesus said, For judgment lam come into this world : that they which see not might see, and that they which see might be made blind."
Let us with fear and trembling adore this dreadful judgment of God, which makes known who are, and who are not his. He blinds the eyes of those who are puffed up with their own learning and knowledge, by leaving them in their darkness, and declaring to them truths and mysteries which they reject through the hardness of their hearts ; and he enlightens those who are humble in their ignorance, by communicating to them his own light. Let us tremble under the haud of God ; since it is his mercy which makes this distinction, by giving us that grace which he by no means owes us, and leaving others in their blindness by a judgment which they deserve.
" 40. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?"
It was a plain and evident sign of the blindness of these men, that they did not know that they were blind : more unhappy in this respect than he who wanted bodily sight, since he was sensible of his blind- ness, and desired earnestly to be cured. Nothing is more dangerous than to think ourselves enlicrht- ehed : because then we never humble ourselves on the account of the darkness which is within us, we are puffed up with the conceit of that light which we have not, and are not at all solicitous to obtain that of God which we imagine we already have.
378 ST. JOHN.
" 41. Jesus said unto them, If ye were blind, ye should have no sin ; but now ye say, We see ; there- fore your sin remaineth."
That light or knowledge which is not accompanied with humility, serves generally to no other end but to increase our sins. It is nothing but a false persuasion of being sufficiently instructed and enlightened, which causes so many persons to continue in their sinful prejudices, and which hinders them from hearing and informing themselves better, and from avoiding a mul- titude of rash judgments, and of other sins. It is always good to distrust our own light, and to be in a constant disposition to receive instruction from others. How knowing soever some may be in Scripture and divinity, there is a certain manner of knowing what they do know, which depends only upon God, and without which they are still blind with all their learn- ing and knowledge, either natural or acquired. Hu- mility, docility, and prayer, are the way which leads to that certain method of knowledge: but we take no care to put ourselves into this way in order to arrive at it, when we imagine we have no occasion for it.
CHAPTER X.
Sect. I. — The Shepherd and the Thief. Christ is the Door.
" 1. Verily, verily, I say unto you, He that en- tereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."
Every thing spoken by Christ is infallibly true:
CHAPTER X. 379
but whenever he delivers any truths with a particular asseveration, it is either because they are of greater importance, or because the mind of man is more averse to them, or because the small number of those who will practise them may render them incredible. Strange and terrible alternative ! There is no possible evasion : Christ himself assures us that he is this door, (ver. 7.) Whoever, therefore, entereth not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ, who enters with a prospect of any other interest besides that of Christ and of his church. Ambition, avarice, love of ease, a desire to be distinguished from the crowd, to enjoy the con- veniences of life, or to promote the interest of one's family, and even the sole design of providing against want, these are all ways by which thieves and robbers enter: and whoever enters by any of these ways, or by simony, solicitation, craft, violence, &c. deserves no better name.
" 2. But he that entereth in by the door is the shepherd of the sheep."
Observe here the marks, qualities, and duties of a good pastor. The first mark of a good pastor is, a lawful entrance into the ministry by the internal call of Christ, namely, by an impulse proceeding from his Spirit, upon considerations which respect only his glory, and upon motives which aim at nothing but the good of his church, the salvation of souls, the doing the will of God, and the sacrificing himself entirely to his service, and to that of the meanest of his sheep. My God, how many are there in the church who go under the name of pastors, and whom
380 ST. JOHN.
in that quality we are obliged in conscience to obey, who are no other than thieves and robbers iii thy sight ! Let us not judge rashly of them ; but let us beseech God that they may judge themselves.
" 3. To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out."
The second mark of a good pastor is, an exter- nal call, which is then lawful, and comes from the Holy Ghost, when it is conveyed by a lawful mission, and by the apostolic authority of bishops, with a concurrence of the necessary talents and qualifications, according to the rules of the church, and in confor- mity to the spirit of the canons. The Holy Ghost being the fountain and original of all these things, it is by them that he is, as it were, the porter of the fold, and thereby opens the door to pastors, and shuts it against thieves and robbers. Third, It is not suffi- cient that a pastor has the gift of the word ; he must likewise make use of it for the instruction of the sheep : and, in so doing, he must speak in such a manner as is suited to their capacity, that it may be truly said, that the sheep hear his voice. A dumb pastor is not properly a pastor, but an image. A pastor who speaks without being understood, is rather an actor or a mountebank than a preacher. Fourth, It is the duty of a good pastor to know his sheep perfectly, (for men call only those by their names who are well known to them :) to be thoroughly acquainted with their wants and necessities, both inward and outward, and with their good and bad inclinations; to endea- vour to discover the will of God concerning them; to visit them in their poverty, and in their bodily or
CHAPTER X. 381
spiritual diseases ; to be intent and vigilant, and ready to assist every one of them in particular; to call his own sheep, not those of others ; and to forbear in- vading another man's flock, or affecting to gain the good opinion and confidence of those sheep which are not committed to his care. Fifth, He must use his utmost endeavours to bring souls out of the family of Adam, and to admit them into that of Christ ; to bring them, as it were, out of themselves and their sins, out of their evil habits and inclinations, out of the diversions of the world, and the pomps of the devil; and to lead them into the wholesome pastures of God's word, and into the ways of a Christian life.
" 4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him : for they know his voice."
In the sixth place, it is not sufficient for a pastor to have shown his own sheep the way, and put them into it; he must go before them, he must be the first to practise what he teaches, he must lead such a life as they may follow without any fear of going astray, and he must enliven and animate his instructions by his actions. It is enough for the rest of the faith- ful to preach by example only; but it is not so for a pastor, whose sheep can never follow him unless they hear his voice. In him, preaching the word, and setting a good example, must always be inseparable. True Christians have always more regard to the word of truth than to the example of life ; because it is by the former that they are to be one day judged.
" 5. And a stranger will they not follow, but will flee from him: for they know not the voice of
strangers. "
382 ST. JOHN.
In the seventh place, a good pastor is never deserted by the elect sheep. They are able to discern, by the light of the Prince of pastors, and by the marks which he has been pleased to give, true pastors from thieves and robbers. As all the several parts of the church of God make but one flock ; so all the different pastors make but one pastor in Jesus Christ; and not one of them is a stranger to another. Those are strangers who teach a strange doctrine.
" 6. This parable spake Jesus unto them ; but they understood not what things they were which he spake unto them."
These men neither understand, nor desire to un- derstand. They show plainly that they are blinder than they imagine^ and that the light which is in them is nothing but darkness. God frequently pun- ishes, by the thickest darkness, the presumption of those who pretend to have a perfect knowledge of the Scriptures. These men understand not the words of the Shepherd, because they are not of his flock. And the just punishment of men's having rejected the truth of Christ when it was most plain and evi- dent, is to find themselves unable to penetrate that sacred obscurity which he is sometimes pleased to cast about it.
" 7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep."
Eighth, A pastor who has entered into the min- istry by the door, namely, by Jesus Christ, must have this truth deeply imprinted on his heart, that he himself is not the door of the sheep, but Jesus Christ; that it is by him that the sheep find en- trance into the church, and are admitted to the grace
CHAPTER X. 383
of faith, of the sacraments, of charity, of good works, and of salvation ; and that it is he who, by his merits and grace, shuts the wolf out of the fold, and secures the flock against the temptations, insults, and wicked designs of the enemy. Lord, it is my only comfort to know, that without thee I can do nothing, and that by thy assistance I can do all the good which thou requirest of me, and avoid all the evil which thou hast forbidden.
" 8. All that ever came before me are thieves and robbers : but the sheep did not hear them.,,
Ninth, A pastor ought to remember, that who- ever boasts of being the way of salvation and the gate of heaven, shows himself to be a thief and an impostor ; and that though few are arrived at this degree of folly, yet that there are many who rely too much upon their own talents, eloquence, and labours, as if the salvation of their sheep depended necessarily thereon : in which respect they are always robbers, since they rob the grace of Christ of the glory of saving the sheep. God often disappoints and puts presumptuous pastors to shame, in not opening the hearts of their flock to hear and receive their instructions; but he blesses such as are hum- ble, in causing them to be heard with attention, and in giving them the unction of his Spirit, that they may move and convert souls.
" 9. I am the door : by me if any man enter in, he shall be saved, and shall go in and out, and find pasture."
In the tenth place, a pastor ought to conduct souls to Jesus Christ, and by him, as the door of salvation. Life, and an abundant plenty of all sorts
384 ST. JOHN.
of good things, are in his hands, that he may bestow them on those who have a full trust and confidence in him, and rely solely upon his grace. Will Chris- tians never be persuaded that Christ is their trea- sure, and that it is in and by him that they are to seek all graces, and all assistances, spiritual and temporal? Yes, Lord Jesus, thou art the door both of grace and of glory. It is by thee that we enter into the church, to find there the pasture of thy word and of thy heavenly doctrine, of thy mysteries, of thy sacraments, and of thy precious body and blood. It is by thee that, when we go out of this world, we enter into heaven, there to find that only pasture of eternal truth, in which thou wilt feed thy sheep for ever.
" 10. The thief cometh not, but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abun- dantly."
In the eleventh place, the sole end which a pastor ought to propose to himself, after the example of the Prince of pastors, is to use his utmost endeavours to procure his sheep eternal life, by the means of the life of grace. He, as well as Jesus Christ, is a pastor only to this purpose. Whoever does not apply himself to this is a thief, who enters into the ministry only to steal the revenues of the church, to kill and murder souls by his errors, his pernicious maxims, his scandalous example, or his negligence, and to lay waste and destroy every thing in the flock of God. That which men may imagine they have no intent of doing, the devil really designs ; and these thieves are his instruments. What judgment have
CHAPTER X. 385
patrons of benefices reason to expect, who, instead of presenting pastors to the flock of Christ, present thieves and robbers, who come only to plunder and destroy all in the church ! O Jesus, the true pastor, give me life, I beseech thee, that superabundant life of which thou art the only source, by thy death, and by thy new life, by thy body, thy blood, and thy Spirit !
Sect. II. — The good Shepherd and the Hireling, Christ gives his life for the Sheep. He is said to be possessed and mad.
"11. I am the good shepherd : the good shep- herd giveth his life for the sheep. "
Twelfth, The good pastor ought to sacrifice himself for his sheep, either by labouring in his min- istry, or, if there be occasion, even by exposing his life for the benefit and advantage of his flock. What strange disorder and confusion does it make, when pastors act directly contrary, and are always ready to sacrifice their sheep to their passions, their avarice, their ease, and their resentments ! It is no other than to sacrifice them, for a man to choose rather to see them perish, than to put himself to the expense which is necessary to procure them instructions, or to undergo some fatigue in constant application, visits, and the other duties of his ministry. That person is very far from giving his life for the salva- tion of souls, who refuses to give up even his time and application to that end.
" 12. But he that is an hireling, and not the shep- herd, whose own the sheep are not, seeth the wolf
Vol. III. R 57
386 ST. JOHN.
coming, and leaveth the sheep, and fleeth ; and the wolf catcheth them, and scattereth the sheep."
In the thirteenth place, a good pastor must care- fully distinguish betwixt a mercenary spirit and the pastoral charity : the former causes a man to look upon the sheep as his own property, that he may lord it over them, and make what advantage he can of them ; by the latter, a man looks upon them as his own, on no other account but only because they are Christ's, whose interests are the same with his own. The hireling counts them his own no longer than they are profitable to him ; the shepherd looks upon them as his, as long as he himself can be serviceable to them. There never is a more proper time to discern true pastors from hirelings, than when per- secution, poverty, pestilence, or some other distemper, has seized the flock. Never is the shepherd more constant in his attendance on it ; never is the hireling more ready to leave and abandon it.
" 13. The hireling fleeth, because he is an hire- ling, and careth not for the sheep."
A pastor ought, in the fourteenth place, to con- sider, that to flee when he ought to stand his ground, to yield up the interests of his flock when he ought to maintain them, to hide himself when he ought to appear, and to be silent when he ought to speak — that to act thus, is a plain indication that a man has either no concern at all for the welfare of his sheep, or more regard to his own temporal conveniencies than to their eternal salvation. From the time that a man is mercenary, he has within him a certain criminal indifference for every thing relating to the interest of God and his church, and is ready to give
CHAPTER X. 387
it all up for any shadow of worldly fortune and ad- vantage.
" 14. I am the good shepherd, and know my sheep, and am known of mine. 15. As the Father knoweth me, even so know I the Father ; and I lay down my life for the sheep."
In the fifteenth place, a good pastor ought not only to know his sheep, but likewise to employ his thoughts continually upon them, and to bear them always in his heart, in imitation and honour of the eternal Fa- ther and Son, who are incessantly employed in con- templating each other with a certain knowledge of love: for a good pastor is a father, and his sheep are his children. This knowledge which the Father has with respect to his Son, as the Head of his elect, and the Pastor or Shepherd of his sheep, compre- hends within it all his designs concerning the Head and the members, and all his eternal purposes re- lating to the redemption of the sheep by the death of the Pastor, and to their sanctification and eternal salvation by him and in him. The knowledge which the Son has with respect to his Father, is a know- ledge of adherence to his designs, and of obedience even unto death for the sake of his sheep. And as he never was one moment without this knowledge of love, obedience, and sacrifice ; so he never was one moment without giving his life for the sheep, which is here signified to us by these words, " I know," and " I give," &c. Good pastors adore this know- ledge of love and election in the Father, and of ad- herence and obedience in the Son; they devote them- selves to him to be subservient to the Father's de- signs concerning the elect ; they dedicate themselves
r2
3S8 ST. JOHN.
to their service, sacrifice themselves continually for them, and, with reverence and adoration, conform themselves to all the dispositions of Christ towards them ; saying with Paul, " We endure all things for the elect's sake."
" 16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."
In the sixteenth place, a good pastor never thinks lie has gained souls enough over to God, he is con- tinually desirous to bring in more, and labours in- cessantly to fill up the number of the elect, which is known only to God, and to complete and perfect at length the body of Christ. Both Jews and Gentiles are re-united in the church, which alone is the mys- tical body of Jesus Christ. The church is one by the unity of the God whom she worships, of the Head who governs her, of the Holy Spirit which animates her, of the gospel which directs her, of the baptism which purifies her, of the sacrifice which she offers, of the bread which feeds her, of the faith which supports her, of the hope which exalts her, of the country to which she tends, and of the charity which unites her at present to God, and will perfect her eternally in him. Let us comfort ourselves under those divisions which afflict us here on earth, by the hope and prospect of that unity which we wait for and expect in heaven.
" 17. Therefore doth my Father love me, because I lay down my life, that I might take it again."
In the seventeenth place, nothing renders a pas- tor more amiable in the sight of God, nothing draws
CHAPTER X. 389
down upon him more graces and blessings, and more speedily advances the work of his sanctification, than a contempt of all earthly things, of the con- veniencies of life, and of life itself, that he may ap- prove himself a faithful minister of Christ. A man may justly be said to lay down his life, when he lays down the love thereof; when he offers it up sincerely to God, to be spent in his service ; and when he is disposed and ready to lose it in any manner whatever for his glory. The hope of finding and taking it again by means of the resurrection, is so far from lessening this sacrifice, that it completes and perfects it ; it being the end of sacrifice to re-unite us to God for his glory.
" 18. No man taketh it from me, but I lav it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."
In the eighteenth place, the sacrifice of a good pastor must be altogether voluntary. He is not indeed master of his own life and death, as the sove- reign Pastor was ; but he must be willing to lay down his life, though he could preserve it. It was entirely in the power of Christ to die or not to die, as well as to rise again; and yet he delivered himself up to death. This is the thing which renders his love more worthy of our gratitude and our love. He was sacrificed, because he was willing to be sacri- ficed ; and he was willing, out of love to us, and out of obedience to his Father. Admirable alliance this of a free and voluntary obedience, arising from love, with an absolute incapacity of disobeying. We shall never resemble him in this respect until we come to
390 ST. JOHN.
heaven. Nineteenth, a pastor ought to have the will of God continually before his eyes, and to join the virtue of obedience to that of charity. His first sacrifice is that of his will.
" 19. 5f There was a division therefore again among the Jews for these sayings."
The more Christ endeavours to make himself known, the more blind and obdurate the Jews become. How many truths so sacred, necessary, and divine, are ill received by men ! Grant, Lord, that I may reap that fruit and advantage from them which the Jews refused to reap. Let us, at least, frequently adore in Christ this quality of being the good pastor or shepherd, and this excessive love which caused him to give his life for us. The more we have strayed from the fold, the more ought we to love him in the quality of pastor, and to have recourse thereto in our wants. If we are thoroughly sensible of them, we shall, without ceasing, offer up our prayers to the good Shepherd, beseeching him to seek us, to find us, to lead us, to carry us, to defend us, to feed us, &c.
" 20. And many of them said, He hath a devil, and is mad; why hear ye him? 21. Others said, These are not the words of him that hath a devil : can a devil open the eyes of the blind?"
Christ is now the third time treated as a demoniac and a madman. What man is there who could bear it even once without some emotion and complaint? And yet, in the twentieth and last place, this usage is what a pastor must expect to meet with in this world, after abundance of toils and labours. The reward of his instructions and of his zeal in preaching
CHAPTER X. 391
the truth, is to be despised, calumniated, and abused, even for the truth's sake, as Jesus Christ was. If the eternal wisdom, and the fulness of the divine Spirit which dwells in Christ, did not secure him from being treated as a person possessed by the devil, as a madman, and as one not worthy to be heard ; who then can presume to complain?
Sect. III. — Christ's Sheep hear his voice, and can never perish. The rage of the Jews against him.
" 22. % And it was at Jerusalem the feast of the dedication, and it was winter."
The feast of the dedication of a temple or church, is one of those which ought to be kept most reli- giously; and it is generally very much neglected in some places, and in others most abominably profaned. This is the feast of God's holiness, which is his temple wherein he dwells (Psal. xxii. 3.), and where he is separated from all the impurity of the creature. Temples or churches are emblems of this eternal temple, and of all the things which God consecrates to himself, in order to reside therein by a particular communication of his holiness; of the sacred human- ity of the Son of God, that temple of the divinity, consecrated by the divinity itself; of the Christian, consecrated by the Spirit of God ; and lastly, of the church of Christ, which is founded and built here on earth, but the dedication of which will be performed in heaven, where it will be entirely consecrated to God by his holiness, no longer veiled, but shining forth in all its majesty and glory. O divine Holiness, grant me grace to perceive and adore thee; sanctify me ; excite in me a lively sense of thy presence in
392 ST. JOHN.
churches, where thou art graciously pleased to com- municate thyself to us ; and let their consecration remind me always of my own.
" 23. And Jesus walked in the temple, in Solo- mon's porch."
The walks of our blessed Saviour are not such as proceed from idleness, irreverence, and irreligion, accompanied with discourse of the same nature, and such as we sometimes see in holy places, to the shame of Christians, and even of the ministers of the church : but they are profitable and religious walks, such as tend to salvation. He is a pastor, who shows and presents himself to his sheep, to feed them with the word of God, and to edify them by his own example; and who does all this not within the temple only, but likewise when he is out of it.
" 24. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly."
Impatience to know the truth proceeds sometimes from a hatred thereof, and a design to persecute it. This crafty, hypocritical, and malicious importunity, is the effect of the greatest corruption of heart ; whereas, a sincere, humble, generous, and fervent zeal for truth, is a certain sign of great purity of heart, and of a soul which aims at nothing but truth itself. Why did these men persecute Christ for this truth, if they knew nothing of it ? And if they did know it, why do they pretend to be ignorant con- cerning it? Thus many pretend, not to have suffi- cient proofs of the divine Being, that they may not be obliged to live according to his laws. Others endeavour to render the truths of the gospel obscure,
CHAPTER X. 393
that they may excuse themselves from putting them in practice.
" 25. Jesus answered them, I told you, and ye believed not : the works that I do in my Father's name, they bear witness of me:"
A Christian, and more especially a minister of Christ, ought to speak more by his works than with his tongue, in imitation of the example of his Head. The injustice, ingratitude, malice, insincerity, and insolence of the request which the Jews here made, well deserved that Christ, to complete their blindness and obduracy, should grant them that abundant light which they asked with no other design but to destroy him. Such a prayer as this made by wicked persons is a new sin, and that which God grants thereupon is a new effect of his judgment and his wrath.
" 26. But ye believe not; because ye are not of my sheep, as I said unto you."
Those who are not of the flock, do not hear the voice of the pastor. When a man's heart is open to receive the word, it is an infallible sign that he belongs to the truth : but he whose heart is shut against it, has not in the least degree the mark and character of a sheep, which is docility. It is by faith that we become part of the flock, are united to the Shepherd, and enter into the fold.
" 27. My sheep hear my voice, and I know them, and they follow me :"
Here are three marks whereby we may know that we are of the number of the elect sheep. The first is, when the Son of God gives us a love, relish, and obedience, in respect of his word. The second, when he" seems mindful of our sanctification by the care
r 3
394 ST. JOHN.
which he takes concerning it. The third, when we imitate his life and virtues. He who bears these three characters to the end, is what we call a predes- tinate person. By these we may judge, not with cer- tainty indeed, but with confidence, that we are of the happy number. But without these, to flatter our- selves with any such thoughts is no other than pre- sumption. Lord, open my heart to the gospel, that I may love it; to thy saving hand, that I may sub- mit to be guided by it; and to the example of thy virtues, that I may follow it.
" 28. And I give unto them eternal life ; and they shall never perish, neither shall any pluck them out of my hand."
Neither the devil, nor the world, nor concupis- cence, can cause those finally to perish for whom God has prepared eternal life, though they may cause them to fall. That blessed life which God designs for his elect, is a gift which he even now confers upon them in conferring that of his grace, and in preserving them from every thing which might otherwise occasion their ruin. Woe to the presumption of man, if he pretend to be more secure in his own hands, than in those of his Saviour ! Woe likewise to that presumption, if he expect that his Saviour will keep and preserve him, without his own endeavours to preserve himself from the snares of the devil, of the world, and of his own will !
" 29. My Father, which gave them me, is greater than all ; and none is able to pluck them out of my Father's hand."
The elect are in the almighty hand of God : and their Head, to whom they were given to be the
CHAPTER X. 395
members of his body, does himself possess the al- mighty power of his Father, having received it from him, together with his divinity, by his eternal birth, and by his incarnation. This is the foundation of our comfort and our confidence. That which secures the salvation of the elect is, 1. That they belong to Christ, out of whose hand no power is able to pluck them. 2. That they are a gift which is irrevocable. 3. That they are the gift of the Father to his Son, and therefore the gift of an infinite love. 4. That they are the gift of a Father, who is greater and more powerful than all created things together. And, 5. That, by consequence, even the will of man (which certainly is of the number of those things) cannot withdraw itself for ever from God, when he has given it to Jesus Christ for eternity : because grace, by which he works in that will, is no other than the operation of his own omnipotent will. I have this confidence, O my God, that thou wilt always exert thy power over my will, and that thou wilt not suf- fer any creature whatever to separate me from thee.
" 30. I and my Father are one."
Ail religion is built upon this immovable founda- tion, That he who has undertaken to save us and to conduct us to God, is one and the same God with his Father, though he be a person really distinct from him. These truths, although they be common, are notwithstanding infinitely above our reason. It is our duty to adore them, to exercise our faith upon them, and to return most humble thanks to Christ, for that, being one with his Father from all eternity, he is graciously pleased to become one with us to all eternity.
396 ST. JOHN.
"31. % Then the Jews took up stones again to stone him."
This is now the third time that the Jews have attempted to cast Christ down headlong, or to stone him. There would be but few preachers, could they foresee, as Christ did, that they should frequently meet with nothing but ill usage in the exercise of their ministry. They are often discouraged at less ; and, what is more deplorable, there is no occasion for so frightful a prospect to make them change the truth into lies and flatteries, and disguise the word of God in a most shameful and scandalous manner.
" 32. Jesus answered them, Many good works have I shown you from my Father; for which of those works do ye stone me?"
Christ, being persecuted, justifies himself, to show that his members ought to justify themselves on some occasions. A mildness so extraordinary as this, in return for such prodigious ingratitude and hardness of heart, is a very instructive and powerful sermon for preachers, and for all those who are treated ill for the sake of truth. Christ did not always observe the same conduct. He sometimes withdrew himself from the like treatment, by becoming invisible; here he preserves himself by the power of his word. Thus the conduct of one holy person is very different from that of another, even on a like occasion, though they are both acted by the very same spirit. We ought therefore to honour equally both the humble wisdom of him who makes a prudent retreat, and the wise constancy and resolution of him who maintains his ground, and withstands the wicked to their face.
" 33. The Jews answered him, saying, For a
CHAPTER X. 397
good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God."
Abundance of persons desire and ask to be in- structed, and then are scandalized and offended at the truths which are taught them. Thus it is sometimes that God, through a kind of mercy, leaves people in their blindness ; because they would otherwise be- come more wicked, and more worthy of punishment by their blasphemies. Have we any reason to won* der, that the most Gertain truths now delivered by the lips of men, are frequently taken to be errors, when we see that Jesus Christ himself was charged with blasphemy, for declaring such truths as were supported by all the power of the Spirit which was in him, and confirmed by so many miracles?
" 34*. Jesus answered them, Is it not written in your law, I said, Ye are gods? 35. If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36. Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?"
A priest is obliged to assert and maintain his char- acter and mission, after the example of the sovereign Priest of the Christian church. Though every priest be admitted to a participation of the mission of Jesus Christ, yet there is still an infinite difference betwixt one who is only consecrated and sanctified by the ex- ternal word of God, and him who is himself the con- substantial and eternal word of the Father, who does not sanctify him by any thing external or created, but by himself. For, 1. He begets him in the fulness
398 ST. JOHN.
of his own sanctity or holiness. 2. He consecrated and sanctified his humanity by the Divinity itself. 3. He ordained him to be the High Priest of his religion. 4. He separated him from sinners, and appointed him to be his own victim, holy in himself, and sanctifying others. And, 5. He declared him to be holy by a vast number of miracles, and by many other proofs. — Christ insists on nothing but his sanc- tity and his mission, in answer to the accusation of blasphemy, to teach priests and pastors that nothing so effectually disarms calumny and detraction as a lawful call and mission, and a holy and edifying life. Let us remember, after the example of Christ, that we are holy in respect of our state and vocation ; but withal, that our condemnation will be the more dread- ful on this account, if we be not likewise holy in all manner of conversation.
" 37. If I do not the works of my Father, believe me not."
Since Jesus Christ himself was willing not to be thought the Son of God, if men did not see in him the works of his Father, let us not expect to be looked upon as ministers or children of God, if we do not show forth in our lives the works which become such persons. A man's life and actions ought to answer his profession. A minister of state talks of nothing but of the interests of the government and of the service of his prince : to these his whole life is dedicated ; these are the end of all his actions. Such, in proportion, ought a minister of the kingdom of God to be, in respect of God, of Jesus Christ, and of the church. A Christian, a clergyman, and one devoted to the service of religion, ought to do none
CHAPTER X. 399
but Christian, ecclesiastical, and religious actions : for even their most common actions should be heightened and animated by the spirit of Christianity, of the ministry, and of religion.
" 38. But if I do, though ye believe not me, be- lieve the works; that ye may know and believe that the Father is in me, and I in him."
A true pastor has no other design, throughout the whole course of his life, but only to bring his sheep to the knowledge of God and of Jesus Christ; and to give birth, growth, and action, strength, perfec- tion, and perseverance to their faith. Plain and evident miracles are unexceptionable witnesses. A man may disguise the truth of them, or pretend not to see their force; but he cannot avoid being in- wardly sensible of it. An atheist, an unbelieving person, may give his heart the lie, and hinder it from openly owning its conviction ; but he cannot entirely suppress that conviction, nor rob himself of the evi- dence of those proofs which arise from the wonderful works of God, and from the miracles of Jesus Christ, of his apostles, and of other holy persons. Let us learn from Jesus Christ himself the adorable mystery of the most blessed Trinity, according to which the divine persons are in each other by the unity of one and the same essence, will, and spirit. It is to the imitation of this admirable unity that we are called here on earth. It is in the consummation of this unity that we shall find our eternal happiness in heaven.
" 39. % Therefore they sought again to take him : but he escaped out of their hand, 40. And went away again beyond Jordan, into the place where John at first baptized ; and there he abode."
400 ST. JOHN.
Truth confounds the wicked, but does not convert them. Christ, by a just judgment, leaves these ob- durate and impenitent wretches to themselves. When a man sees plainly that there is no admission for the truth, and that nothing but violence is to be expected, his only way is to escape out of the hands of the enemies of truth, that he may serve it in retirement and prayer, and there wait for the accomplishment of God's designs, for the judgments of his mercy or his justice, and for the moment of his own consumma- tion. That man continues in peace, and is undis- turbed amidst troubles and persecutions, who fre- quently calls to mind his baptism, and considers that he was therein sacramentally and mysteriously cru- cified with Christ, to no other end, but in order to be really crucified with him by sufferings during this life, and to die in them as he did.
"41. And many resorted unto him, and said, John did no miracle:"
Miracles are not the things which denominate men saints, since the greatest among them wrought none; but they are such by charity and good works. Miracles and prophecies are the proofs of an extra- ordinary mission ; but St. John had no need of either, having only the ordinary mission of prophets. This saint, as the revived voice of all the prophets, and the interpreter of their prophecies, points out the end and accomplishment of them all in Jesus Christ; and Christ confirms, authorizes, and verifies all, by his word, his life, and his miracles. One of the best means to be convinced of the truth of religion is, to compare the miracles with the prophecies.
" — But all things that John spake of this man were true. 42. And many believed on him there."
CHAPTER XI. 401
Christ seeks his elect in the midst of the repro- bate; and it is for the sake of the former that he exposes himself so often to the rage of the latter. It is likewise for their sakes that he retires to a pri- vate place, to favour their good disposition by remov- ing them at a distance from their enemies, and from all other obstacles. The faith of so great a number, notwithstanding the rage and fury of those in power, is a miracle of grace, and the end of all external miracles.
CHAPTER XI.
Sect. I. — The Death and Resurrection of Lazarus,
" 1. Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.''
The Son of God here gives us an emblem of the fall, the conversion, and the justification of a har- dened heart. To raise Lazarus, he made use only of prayers and tears : but to restore to us the life of the soul, it necessarily cost him the most precious life by the most cruel death. Let us fill our hearts with this truth in reading this history, which gives us a lively representation thereof. Let us adore all the different ends and designs our blessed Lord had in working this miracle, as particularly that he might give occasion to his sacrifice by the malice of his enemies, that he might strengthen the faith of his disciples against the scandal of the cross, that he might represent to them his power in raising the soul, &c.
" 2. (It was that Mary which anointed the Lord
402 ST. JOHN.
with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)"
The memory of good works never perishes. They draw down the graces of God upon sinners. One person of piety in a family, is a treasure of more value than the greatest riches : these may be the occasion of eternal perdition to it ; that person, of eternal salvation. This house is a figure of the church, which is the house of prayer and of charity. To pour out our heart before God in prayer, is to pour out a perfumed oil upon our blessed Lord; and to relieve the poor with alms, at least out of what is superfluous to us, is to wipe his feet with our hair. There is a mixture of several sorts of persons in the church : there are Marys who pass their life in prayer; there are Marthas who are continually era- ployed in good works; and there are Lazaruses who are sick and in a languishing condition. Some of these actually die by the death of sin, and are raised again by virtue of the tears, the prayers, and the powerful word of Christ.
" 3. Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick."
When Jesus Christ withdraws himself from a soul, and leaves it to itself, it certainly falls into temptation and sin. It is only to the prayers of the church and of her children, that God grants the con- version of sinners. In order to obtain this, such a prayer is necessary as is full of faith, reverence, hu- mility, and confidence ; which, without prescribing to God, only lays before him the sinner's wants, and what the infinite love of our blessed Saviour caused him to do for our sakes. The conduct of these two
CHAPTER XI. 403
sisters exhibits to us the model of a Christian family, which takes care to pray for all who are akin to it, and yet has no regard to the relation of flesh and blood, but considers only what the grace of Christ has made them, and is concerned only for the dis- eases of their souls, in consideration of him who has redeemed them out of his exceeding love. A sin- ner, who is sensible of his own unworthiness and misery, ought frequently, after the example of these two sisters, to address himself to Christ in this manner, ' He whom thou lovest has sinned,' or is tempted; an address very proper to support the sin- ner's hope, to cover him with a salutary shame and confusion, to implore the divine mercy more effec- tually in his behalf, &c.
" 4. When Jesus heard that, he said, This sick- ness is not unto death, but for the glory of God, that the Son of God might be glorified thereby."
The infirmity, the death, and even the sins of the elect, through the infinite mercy of God, turn to his glory, to that of Jesus Christ, and to the salvation of the sinner. God looks upon the diseases of men, and upon the prayers which are made for their re- covery, after a manner very different from the gene- rality of relations, and of other persons. He has no regard either to the temporal wants of the former, or to the importunity of the latter; but considers only his own glory, and their salvation. My God, I am heartily willing that thou shouldst not hear either my own prayers, or those which are offered up for me, but only so far as is consistent with thy glory and my salvation.
" 5. Now Jesus loved Martha, and her sister, and Lazarus.,,
404 ST. JOHN.
The love of Jesus Christ for his church and his members, is the source of all his mercies. This love is not like human affection, which is for securing the objects of it as much as possible from diseases, afflic- tions, and from death itself. lie suffers those whom he loves most, to be exposed to all these like other men ; but his love causes them to make a better use of them. St. John makes mention here of this love, to teach us that distempers are not always marks of God's displeasure, and that we ought not upon their account to imagine ourselves either neglected or for- gotten by his providence, or deprived of the blessing of his love.
" 6. When he had heard therefore that he was sick, he abode two days still in the same place where he was."
God frequently refuses to grant a less favour, in order to confer upon us a greater. He permits sin, that he may make the power of his grace and the excess of his love more conspicuous in the conversion of the sinner. It is through want either of know- ledge or of power, that physicians do not save the lives of their patients; but it is through a sovereign wisdom) a perfect knowledge, and an infinite power, that the Physician of our souls suffers his friend to die: for he is able to restore him to life, and knows what use he' purposes to make of the patient's death, of which all other physicians can make no use at all.
" 7. Then after that saith he to his disciples, Let us «o into Judea again."
It appears very plainly, that it was neither the love of life, nor the fear of death, which caused Christ to leave Judea, but only a design to suspend
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the rage of the Jews by his absence, while he obe- diently waited for the precise time appointed for his sacrifice. That time is now approaching; and he iroes into Judea again, as much to meet his own death, as to restore Lazarus to life. He leads his disciples thither, not to expose them to danger, but to preserve them from it in such a manner as might add strength to their faith, to give one of them an opportunity to betray him, to make another an eye- witness of his death, and, with all these mysterious preparations, to celebrate that grand sacrifice, Sic.
"8. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again ?M
Life is of no account to him who thinks of no- thing but doing the will of God, let the event be what it will. That which is here done by our divine Master, in order to raise a dead person, teaches his ministers, that nothing ought to hinder them from using their utmost endeavours to raise those souls which God either particularly intrusts, or providen- tially recommends to their care. If a minister on such occasion is likely to suffer and to hazard his life, it is upon his suffering perhaps, and his exposing himself to every thing for the sake of a single soul, that the salvation of this soul depends. The apostles arc amazed at this forwardness of our blessed Saviour; as if a true pastor could be long absent from the chief place of his mission, and where the designs of God concerning him require his residence.
" 9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10.
406 ST. JOHN.
But if a man walk in the night, he stumbleth, be- cause there is no light in him."
He who acts in the light, and by the grace of Jesus Christ, is continually doing good ; without this grace there is nothing but darkness and sin. While it was day, that is, during the time of Christ's mortal life allotted by his Father, his enemies had no power at all over it: but when the time of night, namely, of his death, was come, he delivered himself into their bands. The will of God is the light by which we ought to be guided. Nothing grievous can ever happen to us, so long as we follow it. When we walk without this light, in the night of our own will, we cannot avoid either stumbling or going astray. Let thy will, O Lord, be always the lamp which may enlighten ray steps, and the light which may direct me in thy ways.
6i 1J. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep."
Those who speak by the Spirit of God, use, even in common masters, expressions which are instructive, and which add light to the understanding. This which our blessed Saviour here uses, teaches us, that death is a kind of rest or sleep to the friends of Christ ; that to the just man it is as desirable as rest after the labours of the day ; that the hope of the resurrection should make us despise death, which is to last as it were no longer than the space of one night ; that it is as easy to the Son of God to raise a dead person, as it is to awaken one who is asleep; that the disciples of faith ought to be accustomed to the language of faith, which is useful to preserve and revive the notions thereof in their minds, &c.
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" 12. Then said his disciples, Lord, if he sleep, he shall do well. 13. Howbeit Jesus spake of his death : but they thought that he had spoken of taking of rest in sleep."
How could these men imagine that our blessed Lord would undertake so dangerous a journey as this, to no other purpose but to awaken a man out of a common and even a healthful sleep ! This was a very great instance of stupidity, and showed plainly how sensual and carnal their minds still were. The knowledge of this is very useful to convince incre- dulous persons, that the apostles were not of them- selves at ail capable either of converting the world, or of inventing those wonderful things, and those sublime discourses, which they relate. To make use of metaphorical ways of speaking, which are very common in the Scripture, and which deceive only those who, through their own dulness, deceive "them- selves, is not to be guilty of lying or falsehood, when we take this method only in order to their spiritual advantage, and leave them under their mis- take but a very little time.
" 14. Then said Jesus unto them plainly, Lazarus is dead. 15. And I am glad for your sakes that I was not there, to the intent ye may believe ; never- theless let us go unto him."
That which here happened to Lazarus, is an em- blem of God's withdrawing his grace, which is often instrumental to the salvation of many, though it be attended with the fall of a just person. All things work together for good to the elect ; every thing tends to promote their faith and their salvation, when God is pleased it should be subservient to that end.
408 ST. JOHN.
He frequently permits the fall of some of them, on purpose to strike the most holy with a salutary dread ; to render those who fall more humble, vigilant, and penitent; to edify the church by their repentance; and to encourage the greatest sinners to have recourse thereto. Christ could have cured Lazarus at a dis- tance, his divinity being present in all places ; but this was the proper time of honouring his human nature as the instrument of his divine, to which it was united in his person. He gently blames the little faith of his apostles, that he may make them more attentive to the miracle which he is going to perform.
u 16. Then said Thomas, which is called Didy- mus, unto his fellow-disciples, Let us also go, that we may die with him."
These words of Thomas are very proper to be used by a true disciple, always ready to die with his Master, as a proper form wherewith he may encourage himself to follow his example, and to expose himself to every thing, depending upon his grace, and con- forming himself to his holy dispositions, and to his spirit of sacrifice. A priest who is filled with this spirit, will, as he goes to the altar, with his mind fixed upon Christ crucified, excite and animate him- self by these words to unite himself to him, and offer himself with him in sacrifice, in what manner soever God shall please to dispose of him, of his life, his repose, &c.
Sect. II. — Martha's Discourse with Jesus.
" 17. Then, when Jesus came, he found that he had lain in the grave four days already."
CHAPTER XI. 409
A habit of sin is the grave of the soul : the soul cannot come out of it without a miracle. There is no sepulchre so loathsome and insupportable as the conscience of an inveterate sinner, in which he has buried himself alive. Christ was pleased that the greatest of his miracles should be an emblem of the conversion of such sort of sinners, to the end that none of them might be without hopes from his mercy to recover the life of his soul. He is able to raise them all, let them have lain ever so long buried in their vicious habits, because his^grqy and his power have no bounds : but he actually raises very few, for reasons which it belongs not to us to dive into ; and perhaps too, because he would not have us take occa- sion from thence to have less abhorrence of sin, and to continue long in it with a false peace, by rashly presuming upon the mercy of God.
" 18. (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.) 19. And many of the Jews came to Martha and Mary, to comfort them concerning their brother. "
We condole with a person who has lost a brother by death; but we do not compassionate a soul which has lost its God by sin. Where is our faith ? Had these comforters but looked into the grave of their own heart, they would there have found souls more dead than Lazarus, through their incredulity and envy. Every one ought to search into his heart on the like occasions. A man who is dead in sin, can- not comfort himself any otherwise than by the hopes of being converted, and by having recourse to God to beg of him the grace of conversion, through Jesus
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4 10 ST. JOHN.
Christ; for there is no other comfort or consolation under the death of the soul.
" 20. Then Martha, as soon as she heard that Jesus was coming, went and met him : but Mary sat still in the house."
We must go to meet Jesus by our desires, we must wait for him in retirement, with patience and peace of mind. What a comfort must it needs be to a poor sinner, when, by the first inspirations and motions of conversion, and by a disgust for the world, an aversion to its pleasures, and a clear sight of the deformity of sin, he plainly perceives that Jesus Christ is coming toward his heart ! Then is the time for Martha to go to meet Jesus by works of charity and a liberal distribution of alms; and for Mary to continue still in the house, by prayer, medi- tation, and recollection, and by searching into the heart, to examine its most secret thoughts, inclina- tions, and disorders.
"21. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died."
Martha says nothing here but what is very con- sistent with Christ's own words, (ver. 15.) Her ex- perience of his continual goodness, her belief of his almighty power, and the rule he seemed to have prescribed himself, (of refusing no cures which should be asked of him while he was present by his sacred humanity,) persuade her, that he would have been moved by the prayers and tears of her and her sister, as well as by those of so many other persons. And in this she judged rightly, for he wept at the sepul- chre of Lazarus, though he shed no tears when he first knew of his death.
CHAPTER XI. 411
" 22- But I know, that even now, whatsoever thou wilt ask of God, God will give it thee."
The just person believes that God can work a miracle at any time : but he does not always ask one, because he does not know whether it may be useful and expedient. Let us not tax this holy person with want of faith, since Christ himself speaks even to the same purpose, (ver. 41.) It is her faith in this divine Mediator which causes her to speak in this place ; as it is her belief of his divinity, which makes her do it a little lower, (ver. 27.) Let us learn from her, that we are to ask nothing of God. but through Jesus Christ our only mediator; that we can obtain nothing without him, and that by him we obtain every thing; but that he gives as God whatever he asks as God-man, as high priest, and as advocate with the Father, in virtue of the rights of his divine person and merits.
" 23. Jesus saith unto her, Thy brother shall rise again."
How just soever the praise was which Martha here gave to Christ, he takes no notice at all of it. By making her a general promise, he gives her oc- casion to reflect upon a resurrection much more de- sirable than that which she desired for her brother. God generally allows time for our too great earnest- ness in seeking any temporal blessing to abate and cool, that we may not receive it in the imperfection of nature, but with the submission and purity of faith.
" 24. Martha saith unto him, I know that he shall rise again in the resurrection at the last day."
The belief of a general resurrection was it seems settled among the Jews by Scripture and tradition :
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412 ST. JOHN.
but it had been particularly confirmed in this family by the instructions of the Son of God. The fidelity of Martha in preserving in her heart this fundamental truth, ought to excite us to reflect frequently upon it.
" 25. Jesus said unto her, I am the resurrection, and the life : he that believeth in me, though he were dead, yet shall he live : 26. And whosoever liveth, and believeth in me, shall never die. Be- lievest thou this?"
Christ, after his usual manner, takes occasion, from the favour which is asked of him, to deliver such truths as have relation thereto. There is no person who has not some opportunities of imitating this zeal and pastoral care. What Christ is, what he does, and what he will do, are three foundations upon which Martha ought to build the hope of her bro- ther's resurrection. 1. He is the principle of all resurrection and life in his members, being the life by his divine essence and his eternal birth. 2. He is the source of the resurrection from infidelity to faith, by the inspiration of faith itself into the soul ; and from sin to grace, by the infusion of charity. 3. He is the author and model of the resurrection to a glorious and immortal life, by the communication of his own. — It is by our believing these truths, that we prepare ourselves to receive the accomplishment of them. A sinner who desires the resurrection of his soul, or the perfection of that resurrection, ought to have a firm belief of the power of grace over his heart.
" 27. She saith unto him, Yea, Lord : I believe that thou art the Christ, the Son of God, which should come into the world."
CHAPTER XI. 413
The exercise of faith, which is the source of prayer, is very often too much neglected. Christ recom- mends it more than the exercise of other virtues, because it is the seed of them. Nothing seems in- credible or too great to be hoped for from Christ, when there is a lively belief of his divinity ; but when this foundation is shaken, the whole building falls to the ground. The faith of Martha compre- hends all in few words, and is a direct and full answer to the question of Christ. It soars up to the very bosom of the Father, the living God, the principle of a living God, and who by this very Son is the foun- tain of all life; and from thence it comes down again into the world, to the virgin's womb, where Christ was formed, by the union of the Son of God with flesh, that he might become the head and the prin- ciple of life to the children of God.
Sect. III. — Jesus groans, weeps, prays, cries out, and raises Lazarus ; the Apostles unbind him.
" 28. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29. As soon as she heard that, she arose quickly, and came unto him."
It is necessary that both Mary and Martha, both the prayers and good works of the church, should concur to the conversion of a sinner. It is to both that Christ is pleased to promise and grant the re- surrection to grace and glory. In this family, Christ has no other name but Lord and Master, because it is a family of faith and obedience, wherein nothing is learned but Jesus Christ, and that from Jesus Christ
414 ST. JOHN.
himself, and nothing is done but what he commands and desires. Happy is that Christian family which resembles this ! Mary, without the least delay, leaves those comforters who do but add to the weight of her grief, and goes to seek the only true Com- forter. It is only at his feet that we can find that sovereign consolation which reaches even the heart.
" 30. Now Jesus was not yet come into the town, but was in that place where Martha met him. 31. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there."
This crowd of Jews know not that Christ was the person who drew them to the place, and brings them out of this house, to be witnesses, on the part of the whole nation, of the last and most remarkable proof of his mission. This will be a miracle of mercy for some few; for the rest a miracle of judgment: to the former it will be the last influence of grace to com- plete and finish their conversion; to the latter, the filling up of their measure, and, as it were, the seal of their obduracy. We must pray on all occasions. It frequently happens that people think they are only going to make a visit of civility or curiosity, when they are perhaps going to meet with that which will decide their portion for all eternity.
" 32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died."
The feet of Christ are the usual retreat of Mary. They are a throne of grace, and a sanctuary or refuge
CHAPTER XI. 415
both for the just and for sinners. Mary and Martha use the same language, (ver. 21.); which represents to us, that the prayers and good works of a Christian proceed from the same faith in Christ, and produce a firm confidence in him. Mary, well instructed in the secret methods of Christ's conduct, knows that he intends to act and work upon the hearts of men by the presence of his Spirit, after his ascension into heaven ; but that his abode on earth was designed to make their bodies sensible of the power of his ador- able flesh, aud of the quickening virtue of his sacred humanity. These souls which are consecrated thereto, do in a particular manner depend upon it for ail sorts of graces. God honours his sacrifice, and shows us before- hand that we have from thence the life of the .body, as well as that of the soul. The soul commu- nicates or partakes of this sacrifice in a manner pro- per to itself, by receiving from thence its sanctifica- tion and perfection ; and so will the body likewise communicate or partake of it, in another manner, by receiving its own perfection by the communication of the glorious life thereof. The resurrection of Laza- rus is a specimen, as it were, of this communion, and of the communication of the life of Christ's body.
" 33. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,"
The Jews here weep, and out of compassion bewail a death in which they had no particular concern; and yet are just going to murder, in a most barbarous manner, the Author of Life himself. Thus we often bewail the misery of others, and are altogether insen- sible of our own. Christ, by his infinite power, takes
416 ST. JOHN.
upon himself all the impressions of human infirmity, in order to sanctify them. He groans in the spirit, when he considers the nature of sin, the consequences, effects, and punishment thereof, which are pain and death. The ill use which he foresees the Jews will make of the miracle he is going to work, and a full purpose of following his Father's order, in restoring Lazarus to his sisters, raise in Christ this contest, which causes him to groan in the spirit. He groans in us, when faith excites in our minds a holy indig- nation, and a salutary trouble on the account of our sins, to that degree that the habit of sin yields to the violence of our sorrow and repentance. Let us adore in Christ these divine motions of human nature, which in him have nothing but what tends to the honour of God.
" 34. And said, Where have ye laid him ? They say unto him, Lord, come and see."
Christ does not ask out of ignorance, any more than God did, when he said, " Adam, where art thou ?" Where is the sinner, when he is no longer in the hands of his God ! To what a miserable con- dition is he reduced, when by his sin he has taken away the life of his soul ! The sinner forgets God, and God forgets the sinner. If God vouchsafe not to seek him, to come unto him, and to cast an eye of mercy upon him, he will never seek his God, never move one step toward him, and consequently never find him. Here is an humble and efficacious prayer, " Lord, come and see." A hardened sinner is a dead person, not able so much as to ask for life; others therefore must do it for him. Lord, come to this soul which has forsaken thee, and see its misery.
CHAPTER XI. 417
Come to these inveterate sinners ; come to the sepul- chre of their heart, and see how thy work is disfigured by the corruption of sin. " 35. Jesus wept."
Jesus weeps, and laments the death of all man- kind, and the blindness of the Jews. By his tears, 1. He sanctifies ours. 2. He wipes them from our eyes. 3. He dries up the fountain of them, which is sin. 4. He expiates our vain and criminal joys. And, 5. He procures us such as are substantial and eternal. — Let us adore, unite ourselves with, and re- turn most humble thanks to Jesus Christ weeping for us. Thou, O Jesus, bewailest the sinner, and the sinner does not in the least bewail himself! Let thy tears be to him a source of penitential and Chris- tian tears. Let me never, I beseech thee, lament the loss of things which must perish ; but let me lament the loss of thy grace and thy love, and of every degree of both, which, through my own fault, I have not received.
" 36. Then said the Jews, Behold how he loved him !"
Men judge like men concerning the actions of the Son of God, and seek for the cause of his tears in friendship and natural tenderness. The God-man, the Saviour of mankind, does nothing but what has for its principle or motive the glory of God and the salvation of men. These very people are themselves the object of these sacred tears, while they seek the cause of them in another person. Thus we fre- quently attribute to others public or private calami- ties, of which our own sins are the true cause. How sweet, how comfortable is it, when we contemplate
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418 ST. JOHN.
Christ nailed to the cross, where he pours out not only his tears, but even his blood, upon our souls, to say, in the deepest sense of gratitude, " Behold how he loved them !"
" 37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died ?"
Every thing is useful and advantageous to the righteous; to the wicked, hurtful and prejudicial. Envy turns the most wholesome things into poison. When Christ works no miracles, these men insult him ; and as soon as ever he has wrought this, they do all they can to stifle and suppress the knowledge of it. Blind censurers of the conduct of God, to whose infinite wisdom they would prescribe rules ! Rash and presumptuous judges, who would fain know the times and seasons, the disposal and know- ledge whereof God has, by his sovereign power, re- served solely to himself! The world is full of these crafty and malicious insinuations, which tend either to decry the best actions of holy persons, by hinting at some passages of their former life, or to render these odious, by comparing them with the lustre and reputation of the other. So dangerous is it to give any admission to envy, prejudice, hatred, &c.
" 38. Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it."
The indignation which Christ conceived against sin, envy, and the abuse of his favours, is the cause of his groaning this second time. He lets it be just perceived, without suffering it to break out; to teach us, that we must often suppress within ourselves those
CHAPTER XI. 419
motions of indignation and zeal, which the sight of the vices and disorders of men is apt to raise in us. The heart of an obdurate sinner may very properly be called his sepulchre, which, by means of a long habit of sin, is shut and closed up against grace, as it were by a hard and heavy stone, and in which there is nothing but darkness and corruption. It is a very great and extraordinary mercy when the de- liverer comes to this prison, when the light shines in this darkness, and holiness itself visits this corrup- tion. Every person in the world has his stone of evil habits, which is more or less hard and heavy, as these are more or less inveterate and sinful. Lord, I feel the weight and hardness of mine : vouchsafe to come near it by thy grace, and to open this sepulchre.
" 39. Jesus said, Take ye away the stone. Mar- tha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh : for he hath been dead four days."
Our blessed Lord could have taken away the stone by speaking only one word; but he does not think fit to multiply miracles without necessity or without use. It is necessary that men should work their part towards their own salvation, and that they should en- deavour chiefly to remove all outward obstacles, and whatever serves to indulge their evil habits. This is what depends most upon man ; for grace alone changes the inward part, namely, the spring and bent of a depraved will. Bad example is, as it were, the stench of sin : it is very difficult to go near open and inveterate sinners, without being infected by them. It is a part of the duty of charity to advise others, especially those who are innocent and know little of
420 ST. JOHN.
sin, to beware of them : but to conceal the danger, for fear of wounding the reputation of such sinners, is a false and irregular exercise of charity. Pastors, whom our blessed Lord here represents, are not how- ever, on this account, excused from going to sinners, and doing all they can to procure the resurrection of their souls: they must put their trust in the divine protection, and proceed with the greater care and caution.
" 40. Jesus saith unto her, Said I not unto thee, that, if thou wouldst believe, thou shouldst see the glory of God ?"
God proportions his liberality towards his servants according to the measure of faith which he gives them to deserve it. The difficulty there is in prevailing upon an inveterate sinner to forsake his vicious habits, causes us almost to despair of his conversion ; but it is in surmounting this very difficulty that God places his glory, even more than in working external mira- cles. It is often our infidelity, or the weakness of our faith, which hinders us from obtaining of God the conversion of great sinners. We can hardly per- suade ourselves to ask it at all, or we do it in a very careless and negligent manner, because we do not sufficiently rely upon the power of grace. To expect only common and ordinary effects from it, is to have but very little knowledge thereof. That which is proportioned only to our narrow conceptions, is not worthy of God.
"41. Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me."
CHAPTER XI. 421
Thankfulness for benefits received, draws down new. It plainly appears that Christ had already- prayed in the secret recesses of his heart, and thereby prepared himself for this miracle. This is what a good pastor ought to do, especially when he is to labour in the conversion of some great sinner. Christ, being about to conclude his public life and his preaching by the last and most illustrious of his miracles, returns solemn thanks to his Father, for the power given to his human nature to prove the authority of his mis- sion by miracles.
" 42. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me."
Jesus Christ is always heard ; because, according to his different natures, he is at the same time the person who both makes and hears the prayer. A pastor, whose duty it is to set a good example to others, 1. Ought not always to pray in secret. 2. He ought to have that familiarity with God by prayer, (if that expression may be used,) and so much trust and confidence in him, as to hope that he will grant him his request. 3. He should show, by a perfect disengagement from all worldly interest, his integrity in undertaking the sacred ministry. 4. He should manifest a very great dependence upon the Spirit of God. And, 5. He ought to humble himself in the sight of God, before he performs any act of power and authority.
" 43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth."
The loud voice of our blessed Saviour is an em- blem of his all-powerful grace, which is absolutely
422 ST. JOHN.
necessary to bring the sinner out of the sepulchre of his hardened heart, and to make him confess his sin. With how great difficulty does a man rise and recover himself, when he has sunk under an evil habit, and been as it were overwhelmed by it [ The sinner, being at so vast a distance from God, has need that God should speak to his heart in a very loud voice to make him hear. Jesus Christ omitted nothing in order to raise this dead person : he underwent the fatigue of a journey, having come a great way to seek him; he wept, he groaned, he prayed, he cried out with a loud voice, and commanded the dead to come forth. What ought not a pastor then to do, in order to raise a soul as far as he is able, and especially a soul which has been a long time dead !
" 44. And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go."
He whom the grace of Christ has converted and restored to life, must come forth as it were out of him- self, by renouncing sin, and must leave the darkness and corruption of his wicked habits. An habitual sinner does not easily get clear of all those bands with which he has bound himself, even though he have received the life of grace. It is God who jus- tifies him internally by his grace : it is the church who looses him externally by her ministers. After this, a wise and charitable director of the conscience takes pains to free him from the difficulty he has contracted of walking in the way of God's com- mandments, and of performing good actions; and assists him in renewing the image of God in his soul,
CHAPTER XI. 423
which he has defaced and blotted out thereof by his sins.
" 45. Then many of the Jews which came to Mary, and had seen the things which Jesus did, be- lieved on him."
See here how profitable and beneficial it is to visit virtuous persons, and to frequent their company. Sal- vation sometimes depends upon such an opportunity as this. A man meets with Jesus Christ in some Christian family, he begins to know him there by the works of his grace, and he receives at length the precious gift of faith. To comfort the afflicted is a work of mercy, which draws after it a blessing, pro- vided it be done, not with a Jewish or Pagan, but with a Christian heart.
Sect. IV. — The Jews take counsel together to destroy Christ. Caiaphas prophesies.
" 46. But some of them went their ways to the Pharisees, and told them what things Jesus had done."
The devil finds means to make some advantage of the most holy actions; and it seldom happens that he has not his part in good works. He has his minis- ters, who carry on his business in ruining themselves eternally. There are always flatterers to be found who make their court to persons in authority, by de- crying virtuous men and their good actions. It is a very hellish employment for a man to be a pro- fessed accuser of God's elect, and to inform against them for their holy actions, as others inform against notorious villains for their crimes ; and yet some of that employment are to be met with in the world.
424 ST. JOHN.
U 47. 51 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles."
We always find the wicked intent on the destruc- tion of others, without ever thinking of their own salvation. Who would not have been apt to ima- gine, that the governors of the Jewish church, and the most religious sect among that people, assembled together after such a miracle as this, were consulting and deliberating only on the proper means of having Christ acknowledged for the Messias, yielding at last to such convincing proofs of his mission ? And yet they are doing the direct contrary: under so thick a darkness are these priests ! so strangely hardened are the hearts of these Pharisees ! They here own the miracles, which are an evident token of the di- vine approbation : and yet they think of nothing but destroying the person who wrought them. What a dreadful instance is this of the extremities to which men are insensibly led by prejudice, obstinacy, self- interest, and the love of human glory !
" 48. If we let him thus alone, all men will be- lieve on him ; and the Romans shall come and take away both our place and nation."
Thus abundance of persons are mindful of nothing but temporal things, entirely forget eternal, and so lose both. Deplorable blindness this, for men to think of taking precautions against God Almighty, and against his designs ! Senseless reasoning ! as if the faith of a people, to whom Christ preached a morality so disagreeable to nature, could be any other than the work of God; and as if he could be unable to defend those who believed in him ! From the time
CHAPTER XI. 425
that passion has gained the ascendant in the mind, it has no longer reason, good sense, or understanding; but a wretched and fallacious policy takes their place. It happens daily, that, in order to prevent some in- considerable or imaginary evils, men plunge them- selves into such as are real, and are attended with an irreparable loss. Grant, Lord, that I may never be of the number of those, who, either to gain or secure some little temporal advantages or conveniencies, ex- pose themselves to eternal misery.
" 49. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not."
The public good will ever be the pretence with which the ambitious and the covetous will endeavour to conceal their wicked designs. These men dare not say plainly, ' It is more expedient that truth, justice, and innocence should perish, and that we should cru- cify this worker of miracles, rather than lose our credit and reputation, the esteem of the world, and all the advantages arising from them., But they actually do what they have not the confidence to speak. Let worldly men but seriously examine themselves, and they will find something of this nature in their own conduct. They copy in miniature that original which the Jews drew at full length.
" 51. And this spake he not of himself : but being high priest that year, he prophesied that Jesus should die for that nation ;"
All those who foretell future events are not saints. The priesthood, even in a wicked man, has virtue and
426 STY JOHN.
efficacy. God sometimes puts the greatest truths into the mouth of a wicked man, that others may neither be puffed up with their knowledge, nor think themselves the holier on that account, nor attribute to themselves those truths which come from God. The very same words have an impious and sacrile- gious meaning in the intention "of a wicked person; and one which is religious, sound, and altogether di- vine, as they were intended by the Holy Ghost. We may therefore very justly seek after a sense which is spiritual, mysterious, and edifying, in historical rela- tions, and in words which, according to their common signification, express nothing extraordinary.
" 52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad."
The words of Caiaphas are a prophecy, not only of the death of Christ, but also of the fruit and effect of his death in the forming of his- church, which is one, holy and universal. His death, breaking down the wall of partition, gathers together Jews and Gentiles into the unity of his body; destroying the spirit of bondage, renders us the children of God by the spirit of love, which produces holiness ; and bring- ing in all nations to Christ, gives universality to his church. How is it, that these blind wretches have no eyes to perceive the power of him who forces them to proclaim the glory of his kingdom, arising from the faith of all nations, and from that very death which they are contriving to inflict upon him, on purpose to hinder all men from believing on him ! We can- not sufficiently admire and adore the wisdom of God, who thus confounds the false policy of men.
CHAPTER XI. 427
" 53. Then, from that day forth, they took counsel together for * to put him to death." [* Fr. Thought of nothing but.]
A strange employment this for the chief ministers of the true religion, to whom the oracles of God were committed, to entertain in their minds so detest- able a design against their benefactor, even though he had not been their God. Let us also think of this design, and of this adorable death ; but let it be in order to make it our life, in devoutly meditating upon it, in applying to ourselves the fruits thereof by a lively faith and a holy desire, and in imitating it by the mortification of our heart and our senses. How happy are Christian priests, who have this quicken- ing death continually present to their minds; who preserve the memory of it in the church by the re- presentative sacrifice, which is the sacred memorial thereof; and who convey the remembrance and effects of it even into the hearts of the faithful, by causing them to partake of that victim of salvation which was sacrificed upon the cross !
" 54. Jesus therefore walked no more openly among the Jews ; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples."
It is the divine appointment, that we should de- cline persecution, till a necessity of obeying God, or charity for the souls of men, oblige us to appear. Happy the country which affords a retreat to the Son of God persecuted ! But more happy the heart which opens itself to him whilst the world persecutes him, which adores him, which is wholly taken up with him, which fills itself with his word, which is nour-
428 ST. JOHN.
ished by his truth, and which continually excites and quickens its faith and love by meditating upon his mysteries. Ye worthy disciples of Jesus Christ, who, by frequent retirement, follow him, as it were, into the wilderness, who there continue united to him, and, like him, wait there for the time of your sacri- fice ; bless God for that happy lot and portion which is fallen to you by his grace, while the world is in- tent on nothing but to crucify the Son of God afresh by their sins.
" 55. % And the Jews' passover was nigh at hand : and many went out of the country up to Jerusalem before the passover, to purify themselves."
How much more necessary is it for Christians to purify themselves in order to celebrate the Christian passover ! For want of due preparation to receive the fruit of Christ's mysteries at this feast, it becomes to a great number an occasion only of greater defile- ment.
" 56. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57. Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should show it, that they might take him."
The devil finds means of ruining souls on the greatest festivals, which were instituted for their sanc- tification. For whereas some, in order to this end, seek Christ at such seasons, others do it only to cru- cify him in their hearts by the commission of new sins. My God, what numbers are there, in respect of whom Christ does not come to the feasts of the church by his grace and his Spirit, though they then
CHAPTER XII. 429
receive even his representative body and blood ! But how tew are there, who are at all sensible of his absence, and who put this question to themselves, " What is the cause that he is not come to the feast?" Is it not on the account of that sinful habit, which we always confess, but never forsake ?
CHAPTER XII.
Sect. I. — Mary anoints the feet of Christ. Judas murmurs at it. The Jews consult to kill Lazarus.
" 1. Then Jesus, six days before the passover, came to Bethany, where Lazarus was which had been dead, whom he raised from the dead."
A good pastor, whose labours to procure the resur- rection of a soul God has blessed with success, ought not presently to leave it, but he must visit it, and watch over it, to assist it in preserving the life of grace. It is chiefly before Easter that he ought to inquire and examine, whether those under his care be duly prepared to celebrate the sacred banquet, and to approach the holy table. When a pastor finds himself near his end, his concern for the souls which he has newly taken off from their evil habits, or which he has brought near to God, as it were, begins afresh; and he applies himself to them in a particular man- ner, endeavouring to strengthen and confirm the for- mer, and to advance the progress of the latter. What then ought we not to believe concerning the pastoral charity of Christ, who never visited any but for their advantage ?
" 2. There they made him a supper; and Martha
430 ST. JOHN.
served : but Lazarus was one of them that sat at the table with him. 3. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair ; and the house was filled with the odour of the ointment."
The true house of obedience, signified by the word Bethany, is the church. It is there that Jesus Christ sups with his friends, where an active charity, which is mindful of the wants of others, serves him in his members; where sinners raised to life, and purified by repentance, sit at the table with him; and where a contemplative charity, devoted to God and Christ, pours out its faith, religion, prayers, and its whole soul in his presence, and at the same time its alms upon the poor, making use of temporal riches to wipe off their tears, and to alleviate their wants and mise- ries. These perishing things are in the nature of hair, to be cut off in proportion as they grow and in- crease, that we may not make ourselves a vain orna- ment, or a superfluous burden of that which is neces- sary for others.
" 4. Then saith one of his disciples, Judas Isca- riot, Simon's son, which should betray him, 5. Why was not this ointment sold for three hundred pence, and given to the poor?"
Wretch, who is just going to sell the only Son of God for thirty pence, and values at three hundred a little ointment, perfume, and vapour ! When a man has once delivered up his heart to sin, he makes small account of Jesus Christ. All divine things become vile and contemptible to him who does not weigh them in the balance of faith. A covetous person counts every thing lost which is not sacrificed to his
CHAPTER XII. 431
avarice. This vice frequently covers itself with the pretext of charity, and cannot endure that any thing should be expended for the service of God. Good works are often an occasion of murmuring to those who are possessed with the spirit of the world : we must give them leave to talk, and go on ourselves in the performance of our duty.
" 6. This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein."
Christ trusts a thief with his money, because he sets no value upon it; but he keeps souls in his own custody, and redeems them with his blood, because, having received them of his Father, he values them more than all the world besides. He suffers his money to be stolen from him, but never his sheep. What a shame is it for so many of those to whom he has entrusted them, to leave them to perish for want of due care; while they themselves are entirely taken up with temporal affairs, and eagerly intent on the improvement of their revenues ! Our blessed Lord shows us by his own example, that it is not in- consistent with a life of perfection to have some small reserves of money in common ; but that the care and management thereof is not to be given to the most perfect. Would to God that those who enjoy ec- clesiastical benefices, and are on that account the stewards of the poor, would always be mindful of that quality and condition, and employ their reve- nues as faithful stewards; and not, like Judas, make use of the name of the poor in so loud a man- ner, when some little temporal interest is concerned, or the repairing of their churches issthe thing in question.
432 ST. JOHN.
" 7. Then said Jesus, Let her alone : against the day of my burying hath she kept this."
What mildness and gentleness was this towards a wretch who was a vile hypocrite ! Christ suffers him to deceive him as far as it lay in his power, to lie unto him, and to steal from him. Men are never willing to suffer any thing of this nature. He makes no discovery of the avarice of Judas : whereas men seldom spare their own brethren the shame of their vices, when it is at all for their interest to discover them. Love is of a foreseeing and preventing na- ture. The love of the Father towards Jesus Christ, causes men to pay him beforehand, at the time of his entry into Jerusalem, the honour of a triumph, for the victory he was just going to gain by his death over death itself, over sin, the world, and the devil.
The love of Christ towards his chur"v u »' r
■nQ nature of
anticipate his own death bv v >y grow and in- eucharist, whichrfigurativ- ^eg „ _;n Qm^
for us. And the lov
causes her to give nim beforehand the hononr of embalming and burial.' by the ministry of Mary, by whom she is represented. ThVdesign of Mary is to honour her Saviour's sacred humanity as the source of the life of her own soul, and of that of her brother's body. The design of the Holy Ghost is to prefigure the death and burial of Christ, and to do honour to them by way of anticipation. Thus the ceremonies of the law did, by the sole intention of the Holy Ghost, admirably well signify some future mysteries : and many ceremonies of the Christian church contain under them, and represent Christian mysteries, truths, and virtues, not by the mere design of those who in-
CHAPTER XII. 433
stituted them, but chiefly by the intention of the Holy Spirit, who directs every thing in the church. We ought to be very careful to resign ourselves up to this Spirit, in order to penetrate into his gracious pur- poses, and to co-operate with his designs.
" 8. For the poor always ye have with you ; but me ye have not always."
Mary's love teaches her how to improve the op- portunity of Christ's presence to her own benefit and advantage: we shall likewise improve it to ours, in proportion to the love we bear him. We never fail of finding him in the poor. We have him always present in the pastors, to pay him the duty of obedience; in his word, to follow his light: but we have him not always present in a visible manner, to pay him the honour due to the Son of God living What a si,~ "n* Every duty has its proper time and he has entrusted 1r"s not interfere with another, want of due care: ulates $\e order of them in
§ with ,an inclination to some. particular exefcciafc^ and uevotions, and others he directs to follow a dilfercn . method, thus dividing his gifts to eveiy' one severally as he will.
" 9. ^f Much people of the Jews therefore knew that he was there; and they came not for Jesus' sake only, but that they might see Lazarus also whom he had raised from the dead."
Jesus had hitherto always declined appearing much in the company of those whom he had cured miraculously, when the receiving of honour and ap- plause could be the only consequence thereof: now he chooses to appear in such company, and draws together much people of the Jews, because this
Vol. III. T 57
434 ST. JOHN.
miracle is to cost him his life, and because the time of his sacrifice is come. To be earnestly desirous to see the works of God, is a very commendable curi- osity ; but it is a very ill disposition to be satisfied with barely seeing them, and not to glorify God on their account by all the ways in our power, every one according to his state and his measure of grace.
" 10. But the chief priests consulted that they might put Lazarus also to death; 11. Because that by reason of him many of the Jews went away, and believed on Jesus."
Few persons seek Christ for his own sake ; many do it out of curiosity, and others out of malice. Happy are they who come and give themselves to him, by whatever motive they were induced,! But miserable are those who make no other use of the knowledge of his wonderful works, but only to set themselves at a greater distance from him ! How impious, rash, and extravagant soever this design be of putting Lazarus to death, because his resurrection was the work of Christ, it has notwithstanding some imitators in a different way. There are even Chris- tians who endeavour to destroy such works as are manifestly of God and for his sake ; and he, for their misery or punishment, suffers their designs to suc- ceed; which he did not do with respect to the Jews in their design upon Lazarus. Nothing but the very spirit of the devil, and an envy which is truly his, can prompt men to do all they can to subvert the works of the Holy Spirit, merely out of hatred to those whom he has been pleased to use as his in- struments, and because these works gain them re- putation, and are prejudicial to the worldly glorv and carnal interest of such envious wretches.
CHAPTER XII. 435
Sect. II. — Christ's Entry into Jerusalem.
" 12. ^f On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13. Took branches of palm- trees, and went forth to meet him, and cried, Ho- sanna: Blessed is the King of Israel that cometh in the name of the Lord."
All the chief priests and magistrates, those who make the greatest figure and appearance, have their minds wholly taken up with their malicious designs against our blessed Lord, and are intent on finding out some means to rid themselves of him : on his side he has only one part of the common people, who came from abroad. This affords us an emblem of that which happens in all ages, in which the common people have always shown most sincere affection to- wards Christ and his gospel. The zeal and affection of those who are not yet rooted and grounded in love, are of short duration; and the glory which the world bestows? is but like a flash of lightning. It was to our blessed Lord a fresh occasion of sorrow, because he knew the inconstancy of these people.
" 14. And Jesus, when he had found a young ass, sat thereon; as it is written, 15. Fear not, daughter of Sion : behold, thy King cometh, sitting on an ass's colt."
Let us not disdain to learn from hence that tract- ableness, humility, and meekness, with which we must receive and bear the yoke of Christ. In showing the Jews how easily he could have drawn the people to him if he had thought fit, he likewise shows Christians with how much power and gentle-
t 2
436 ST. JOHN.
ness be would effectually draw* to him all nations. He leaves pomp and magnificence to earthly kings; they stand in need of it to hide and conceal their weakness. Humility and simplicity compose the whole equipage of a King, whose only design is to encounter pride, and to triumph over sin and death. Fear not, O people of the Jews, oppressed with the weight of legal ceremonies, this King comes not amidst the terrors of thunder and lightning, to im- pose upon you the insupportable yoke of a law of fear and death ; he comes to bless you with a law of life and love, which is received only in proportion as it is loved, and which, with a most winning gentle- ness, engages us to love and embrace it. Reign in me, O Lord, by causing me to love thy law.
" 16. These things understood not his disciples at the first : but when Jesus was glorified, then re- membered they that these things were written of him, and that they had done these things unto him."
The resurrection and glory of Jesus Christ en- lightened the eyes of his disciples, which the in- firmities of his flesh had dimmed and weakened. When a man is intrusted with the instruction of others, he must not be discouraged by their slowness of apprehension, but must proceed in the discharge of his duty : God, in his due time, will open the un- derstanding of those in whom he designs his word shall bring forth fruit. We often read the Scrip- ture, without comprehending any thing of the mys- tical senses which it' contains : let us notwithstanding adore it, continue to read it, and wait with patience. The light will at last shine out, will disperse this darkness, and remove the veil which hinders us from
GHAPTER XII. 43'7
seeing Jesus Christ and his mysteries in the divine oracles. Grant me, Lord, I beseech thee, a perse- vering love of thy word; and let the sacred obscurity thereof, instead of lessening my veneration for it, increase and heighten it.
" 17. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18. For this cause the people also met him, for that they heard that he had done this miracle."
In vain do men use their utmost endeavours to drown the voice of God speaking by miracles : it is impossible to frustrate his designs. Christ does not now withdraw himself from the concourse and ap- plause of the people ; because he knows in what it will all end. He now receives their praises, and the marks of their esteem, while he is under the expecta- tion of ignominy and reproach; as he will in a very little time receive humiliation in hopes of glory.
" 19. The Pharisees therefore said among them- selves, Perceive ye how ye prevail nothing ? behold, the world is gone after him."
The greatest miracle of Christ is that which ex- asperates his enemies the most. They resolve upon his death for an action which ought to convince them that he is the resurrection and the life. When the first motions of envy and hatred are not restrained, it is at last impossible to keep them within bounds. The plain and evident fruitlessness of all their en- deavours, transports these men into rage and despair; but does not in the least alter their purpose. They discover, even against their will, the bottom of their hearts, and the true occasion of their envy : they
438 ST. JOHN.
would have had the world gone after them, and they see it is gone after Christ. How much reason have we to fear, lest we should run into the like excess, if we love the praise of men, and should happen to stand in competition with others ! A reputation to be supported and maintained, is a dangerous snare to those who have but a small degree of love for God.
Sect. III. — Some Gentiles desire to see Jesus. The grain is barren except it die. Life must be lost to save it.
" 20. 5f And there were certain Greeks among them that came up to worship at the feast : 21. The same came therefore to Philip, which was of Beth- saida of Galilee, and desired him, saying, Sir, we would see Jesus."
It is a privilege peculiar to the Christian church, that out of her bosom there is no salvation nor re- ligion. God had some worshippers out of the syna- gogue, whom he had reserved to himself, and kept undefiled amidst the corruption of paganism, to mani- fest the power of his grace, and to hinder the devil from pleading a sort of prescription against the rights of the Creator. In proportion as the Jews shut the door of salvation against themselves, the Gentiles begin to knock at that door, which is Jesus Christ. This temple to which these came to worship, is no more than a type or shadow of the church, into which they are shortly to come in crowds to acknow- ledge the true God ; and this desire to see Jesus, is the first-fruits of that ardent thirst which the Holy Ghost will raise in them after the faith in Jesus Christ. How adorable are thy counsels, O my
CHAPTER XII. 439
God ! how divinely terrible in this vicissitude of grace and religion, &c. !
"22. Philip cometh and telleth Andrew: and a^ain Andrew and Philip tell Jesus."
How pleasing to God is this union, when the ministers of his church agree, and, as it were, con- spire together, to bring souls to Christ, and to in- struct them in the truths of his religion ! True dis- ciples have no notion of envy and emulation, and of any forwardness to show their own credit and in- terest in preference to others ; because they seek not their own glory, but that ol their common Master.
" 23. % And Jesus answered them, saying, The hour is come, that the Son of man should be glo- rified."
Christ is sought to with Zealand earnestness, and yet he makes no manner of advances toward those who appear to have so great an esteem and value for him. The children of Adam take much more care to im- prove ail opportunities which are favourable to their self-love, and to answer the good opinion of others, by giving them such a reception as may preserve and increase it. It is not only the humility of Christ, which causes him to act in this manner, but also his wisdom. He shows no affection towards the Gentiles, that he may not provoke the Jews. When a man is in some eminent station, and exposed to the cen- sures of others, he ought to take great care that he be not drawn into any wrong measures by a false ap- pearance of good. The glory of Christ is the mani- festation of his name to all nations, and the callincr of them to the faith : and yet he speaks but very ob- scurely concerning it, that he may show, even to the
440 ST. JOHN.
last, some regard towards those who act without the least towards him.
" 24. Verily, verily, I say unto you, Except a corn of wheat fall * into the ground and die, it abideth alone: but if it die, it bringeth forth' much fruit." [* Fr. Be cast.]
Christ and his members bring forth fruit only by mortification and the cross. Jesus is the bread of the elect, but he is wheat before he becomes bread; and he is a corn of wheat in respect of his seeming smallness, his solidity, and his virtue to nourish and satisfy. Let us adore this corn of wheat, which be- ing cast, by the incarnation, into the field of this world, as the seed of the elect and of the whole church, and being dead and buried in the earth, sprung up, and brought forth much fruit, by his resurrection and ascension ; and is to be the eternal food of his church in heaven, after having fed her under the symbols of bread here on earth. Whoever desires to belong to the harvest, must be likewise of the seed. Who- ever would be an ingredient of this heavenly bread, ought to prepare himself first to be a grain of wheat, cast into the earth by humiliation, buried by the ob- livion or contempt of the world, winnowed in the floor, and bruised under the mill-stone, and to pass through the water and fire of affliction, tribulation, and repentance. A pastor or minister of Christ has no reason to hope that he shall be able to produce much fruit, if he be not mortified, and disposed to suffer, and to give even his life for his sheep and for the church. When persecution takes away a holy pastor, his flock seems, in all human appearance, to have lost all ; but to the eyes of faith it appears
CHAPTER XII. 441
in a very hopeful and prosperous condition. The corn of wheat is dead; there is good cause to hope that it will bring forth fruit.
" 25. He that loveth his life shall lose it; and .he that hateth his life in this world shall keep it unto life eternal."
The inordinate love of the present life, and of the conveniencies thereof, extinguishes, in the generality of mankind, the belief and love of life eternal. Few persons examine themselves concerning their love of life; and yet Jesus Christ assures us, that there is one kind of this love which is the occasion of eternal death. We love life in the sense here intended, when we are fond of it for its own sake, and for the sake of the carnal satisfactions and temporal advan- tages which accompany it. Let us carefully avoid being desirous to preserve it on this account, and to enjoy it to the prejudice of what we owe to God,v to the church, and to our own salvation. This would be no other than to invert the proper order of our love; to prefer the creature to the Creator, the flesh to the Spirit, temporal things to eternal ; to use the gift contrary to the intention of the giver, and to make the end subservient to the means. There is now very seldom any opportunity of martyrdom, which is the highest proof of that love which prefers God before all things: but a Christian finds an op- portunity of giving this proof in a life of mortifica- tion ; and a pastor in the labours of his ministry, which separate him from the pleasures of life, which cause him to sacrifice it to God, to the church, and to the business of salvation, and often shorten the course of it. How happy is it to lose it thus for a
t3
442 ST. JOHN.
moment, since it is to keep it for eternity — as the way to love it in reality, and in God's account, is to hate it for his sake !
tl 26. If any man serve me, let him follow me ; and where I am, there shall also my servant be : if any man serve me, him will my Father honour."
Here are three motives which ought to induce a Christian to despise life, and to reconcile him to la- bour and mortification. The first is, the obligation under which he lies to imitate the Master to whom he has engaged his service, and to follow him in all things. In vain does any man flatter himself with the imagination that he serves Christ, if he do not follow his example, if he do not love what he loved, and despise what he despised. The second motive to the contempt of life, and to the love of labour and mortification, is the hope of following Christ into glory, and of partaking of his reward. A prince who is to ascend a throne, men are ready to follow, wherever he goes, and at the expense of every thing — what would they not do, if they entertained any hopes of ascending it with him, as Christ has pro- mised they shall who follow him ! Had we but a firm and lively faith in this promise, we should then likewise have this hope ; and this hope, like an an- chor of the soul both sure and steadfast, would keep our hearts and desires fixed upon the eternal posses- sions of that heavenly kingdom. The third motive to persuade us to despise life, and to apply ourselves to labour and mortification, is, because the Father will crown all those with honour and glory who have followed his Son, and will even receive them as his children. What master should we not be willing
CHAPTER XII. 443
to serve on this condition, in hopes of dividing the inheritance with his children, even though we had no other security than the deceitful word of a worldly man ? Lord, let thy infallible word have that in- fluence upon ray heart which it ought to have; and do thou cause me to rely upon thy promises without the least doubt or hesitation. They surpass indeed all human comprehension — but thou also art infi- nitely above the reach of every human understanding. It is a God who loves us, and who loves us with the tenderness of a father, because he loves us in his Son; and nothing can set bounds to his love, or to the gifts which he designs to confer upon his children.
Sect. IV. — The inward trouble of Christ. A Voice from Heaven. The power of the Cross. We must walk while ive have the Light.
" 27. Now is my soul troubled ; and what shall I say ? Father, save me from this hour : but for this cause came I unto this hour."
Few Christians ever apply their minds to adore in Christ this part of his inward sufferings. He shows us in his own person, that, in order to hate life in the sense designed above, it is not necessary that we should be altogether insensible of the natural dread of death. Christ, by being thus troubled at the very bottom of his soul, and under a kind of un- certainty what resolution to take, informs us to our comfort, that it is the disposition and choice of the will, not the affections of nature, which God consi- ders in us, and by which he will judge us. Christ is sensible in himself of the infirmities of our nature; but it is by his power that he suffers them to make
444 ST. JOHN.
any impression upon himself. We must not con- ceal from souls the difficult and rugged ways of per- fection, but support and encourage them therein by his example. The infirmities which the strong some- times feel but for a moment, serve to comfort and fortify the minds of the weak. Whenever the dread of the cross and of death dejects us, we ought, after Christ's example, to address ourselves to God in prayer, to adore his purposes and designs, and to make an absolute submission of nature to them.
" 28. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glo- rified it, and will glorify it again."
The great means to obtain and enjoy peace of mind, is to seek nothing in life and death but the glory of God alone. To be in this happy disposi- tion upon unforeseen occasions, is the fruit of a holy life. The troubles and anxieties of faithful souls end at length, in leaving God to choose that for them which he shall judge most conducive to the glory of his name. This is what we must always do in the time of sickness, under any danger of death, and in all difficult circumstances which trouble and perplex the mind. The way to be always heard, is to ask nothing of God but his will, and that which tends most to his glory. Christ finds his own glory in that of his Father, as in its ultimate end. The Fa- ther finds his in that of his Son, as in the general means and instrument which he has chosen to estab- lish it, by the forming of his church, by the calling of the Gentiles, by miracles, &c.
" 29. The people therefore that stood by, and heard it, said that it thundered: others said, An angel spake to him."
CHAPTER XII. 445
How very unusual a thing is it to know the voice of God perfectly, especially amidst the noise and hurry of the world ! It does not belong to every one to distinguish it, and to judge of it. We must at least take great care, that we do not pretend to do it rashly and inconsiderately.
" 30. Jesus answered and said, This voice came not because of me, but for your sakes."
Every thing is for the elect. To apply to our- selves in particular, that which is spoken in general to all persons, is the sure means to profit by the word of God. This voice, this truth is for us, since it directs us into the way of our salvation. It is certainly for us, if we make a good use of it : it is against us, if our lives be not answerable thereto. The nearer our blessed Lord's sacrifice approaches, the more does God prepare and dispose things for it, and pre- vents the scandal of the cross by the highest testi- monies of his approbation.
" 31. Now is the judgment of this world : now shall the prince of this world be cast out."
Is it not rather, on the contrary, the world which is going to judge the Son of God, and the prince of this world who is going to triumph over the Saviour thereof, and to cast him out of it by death? This seems to be true to the eyes of the flesh — but to the eyes of faith the former is so. What comfort and consolation do these words afford to righteous per- sons, when oppressed by carnal men ! When they sink under their injustice, then it is that they become their judges; and when they are reduced by them to the last extremity, then are they victorious, and triumph over them. My God, how differently does
446 ST. JOHN.
the world appear, to those who live by faith, and to those who live by sense ! In time of temptation, the safest way to arm ourselves against the world and the devil, is to do it with faith, and with the contemplation of Christ's death and passion ; since it was by these that they were overcome. The most heinous and flagitious attempt of the devil, is the end of his reign : it is often the same case with respect to wicked men.
" 32. And I, if I be lifted up from the earth, will draw all men unto me. 33. (This he said, sig- nifying what death he should die.)"
The cross is not only the tribunal on which Christ judges the world, and pronounces the sentence of condemnation upon the devil; it is likewise the throne of his mercy towards sinners, the source of all bless- ings, the cause of our deliverance, the instrument of our salvation, and the meritorious original of an almighty grace, by which he draws all men unto him. Nothing yields greater comfort to Christ, under the dismal prospect or* his sufferings and death, than to consider that the salvation of sinners is to be the fruit thereof. Let but pastors be .zealous for the salvation of souls, and they will count all labours, pains, and even the loss of life itself, as nothing. It is one of their duties, by frequent prayers to beseech Christ, who draws all men to him by his cross, that he would be pleased to draw sinners to him, and overcome all the resistance of their hearts by the power of his death. O Jesus, lifted up upon the cross for my sins, to thee I offer my heart upon it ; lift it up to thyself, and place it out of the reach of all earthly things !
CHAPTER XII. 447
" 34. The people answered him, We have heard out of the law that Christ abideth for ever : and how sayest thou, The Son of man must be lifted up? who is this Son of man ?" '
Faith easily reconciles those seeming contradic- tions which the mind of man discovers in the mys- teries of Jesus Christ, and in the life of his members. The law foretells and declares the humiliations and death of the Messias, as well as the magnificence and eternity of his reign : but self-love stops at that which flatters its vanity and tenderness, and passes by whatever is not agreeable to its carnal notions and inclinations. Men are very unwilling to be acquainted with that path which leads to glory by ignominy, and wherein they must die in order to arrive at immortality. But, O Saviour of the world, who can refuse to take this path, since thou thyself hast walked therein ! To read the Scriptures with a carnal and unmortified heart, is a very great ob- stacle to the understanding of them. We shall plainly perceive the cross in all parts of them, if we love it : it is the cross which takes away the veil of the law, and opens our minds to understand mysteries.
" 35. Then Jesus said unto them, Yet a little while is the light with you : walk while ye have the light, lest darkness come upon you ; for he that walketh in darkness knoweth not whither he goeth."
Without the true light, which is Jesus Christ, what can we do but wander, fall into the snares of the enemy, go off still more and more from our centre and chief end, stumble, hurt ourselves, meet with frequent falls, and at last tumble down the precipice ? We often depend upon the present light we enjoy
448 ST. JOHN.
as much as if it were either our due, or at our own disposal ; and perhaps it is this very thing which will bring darkness upon us. If we desire to preserve the light, let us dread the loss of it. A traveller, who is apprehensive that the day is drawing to an end, ought to mend his pace, and to hasten forward as fast as he can. It is not enough for our security, that darkness do not come upon us whilst we are doing ill : it is enough to ruin us, if it should over- take us either doing nothing at all, or not doing all we ought to do. Not to walk, not to advance, is to do ill ; since it is to refuse obedience, and to re- solve not to arrive at our proper end. Would to God there were no instances to be found, of persons whose light has been turned into darkness, for not having made that use of their light which God re- quired of them ! Let us take great care that we ourselves never increase the number; let us walk while we have the light, and prevent the night of death by a speedy and perfect conversion.
" 36. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them."
Scarce can we forbear trembling, when we see this poor people just going to lose the light for ever, because they had preferred the darkness of their passions before it ; and yet we are under no appre- hension, lest our own should deprive us of the same light, which is given us in the gospel. Faith is the great means whereby the divine light enters into our hearts, and which causes the light to shine in dark- ness. Ever since the fall of Adam, our soul is like
CHAPTER XII. 449
a dying lamp, which the eternal light revives and feeds again by means of faith, and which will one day be re-united to the fulness of that eternal light. The perfect light of glory will be communicated only to those, who, by the light of faith, have followed Jesus Christ and his maxims. Lord, who hast taught us that faith is the work of God in the soul, preserve and perfect, I beseech thee, in mine, this work of thy mercy.
Sect. V. — The Jews continue incredulous. Faith suppressed by fear.
" 37. % But though he had done so many mira- cles before them, yet they believed not on him :"
No miracles, no benefits, no instructions, are able to soften the heart of man, without the internal and actual grace of Christ. The more plentifully God bestows upon us his outward gifts, the more carefully ought we to beg of him the grace to make a good use of them by faith ; since otherwise they will serve only to our condemnation. Whatever Jesus did before the Jews, he has done before us, since we believe it : and how many other miracles has he done since, which we have no less reason to believe ! They will rise up in judgment against us, as much, nay more, than against them, if we do not believe with that obedient faith, which engages us to prac- tise according to our belief.
" 38. That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed ?" •
God sees from all eternity the evil which he thinks
450 ST. JOHN.
proper to suffer the corrupt will to commit, by leaving it to itself: but neither his foreseeing, nor his fore- telling this evil, imposes any necessity upon the will : God having no part in the corruption and disorder of it, which is the sole cause of sin. Whatever God foretells, is so exactly fulfilled, that it seems to happen ou purpose to verify the prophecy; whereas, in reality, this was delivered only because the event would certainly come to pass. There are but few who believe ; and among those who do, few have so perfect a faith as to be altogether unconcerned in this reproof of the prophet. Jesus Christ being of the same substance with the Father, being his word and power according to his divine nature, is as it were his arm, since by him he made the world, and all things therein ; and it is likewise by him, in his human and created nature, that he repairs and restores all things, and saves the world. The sacred humanity of Christ, is the instrument of all the miracles which God wrought by his Son, of the merit of all his graces, and of all the works of holiness and mercy. It is a dreadful, bat withal a just and adorable judg- ment, when God, for the punishment of past offences, abandons the sinner to infidelity, and to the obduracy of his corrupt will. The Jews see the miracles, but they do not see the arm which works them, having a veil upon the eyes of their heart. Pride spreads this veil over the heart : humility removes and takes it away.
" 39. Therefore they could not believe, because that Esaias said again, "
It is impossible that what God has foreseen and foretold should not come to pass; because it is im-
CHAPTER XII. 451
possible that he should either deceive us, or be de- ceived himself. We must steadfastly adhere to the truth of the Scriptures, which are of infallible cer- tainty. Let us bewail ourselves under this inability of the will, with which, by reason of the sin of Adam, we are all born, and which, by our own sins, we daily increase. Let us continually have recourse to him who has said, " Without me ye can do nothing," and " No man can come to me, except the Father draw him."
" 40. He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them."
The voluntary inability of a blind and obdurate heart has three causes. 1. The devil who suggests. 2. Man who consents. 3. God, who either leaves the sinner to his own corrupt inclination, or heaps up benefits upon him, which to him are no other than fresh occasions of sin, as both admonitions and mira- cles were to Pharaoh, and here to the Jews. Blind- ness and obduracy have several degrees : whoever either does not see and understand the truths which are necessary to his good conduct and behaviour, or is not directed by those he does understand, on such occasions wherein they ought to be his rule and guide, is blind and hardened with respect to them. Let us take care that these words do not induce us to murmur against God, or to presume to censure his proceedings, instead of humbling ourselves, and adoring him with fear and trembling.
" 41. These things said Esaias, when he saw his glory, and spake of him,"
452 ST. JOHN.
The prophets spake only of Jesus Christ. Who- ever has not him in his mind and heart when he reads them, finds in them no manner of relish at all. If Esaias saw Jesus Christ in his glory, then is he really and truly God ; and it was of him, as well as of the Father and the Holy Ghost, that he sung that hymn of his holiness, " Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory," (Isaiah vi. 3.) It was he also who blinded this people, by showing them light in darkness, his di- vinity in the meanness of our flesh ; who hardened them, by working so many miracles, which served only to increase their envy and hatred towards him ; and who rendered their diseases incurable, by ex- posing himself to their rage, and suffering them to crucify him. Lord, prepare my heart, that it be not blinded and hardened by the reading of thy word, and by the consideration of the wonders of thy life.
" 42. % Nevertheless among the chief rulers also many believed on him ; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue :"
When I see these chief rulers believe in the midst of so many obstacles, I give glory to God, and ad- mire the power of his grace. But when I see them afraid to own their faith, I am ashamed of the cowardice of men, and their weakness makes me afraid. God could have removed their timorousness, as he did their incredulity; but he delays the last gifts, that men may not attribute to themselves the first. In whatever state and circumstances we are, we must take great care not to set our hearts too much upon them. The fear of a disgrace, or of an
CHAPTER XII. 453
unjust excommunication, is enough to ruin us eter- nally; since it was probably the cause of the damna- tion of abundance of Jews, who were convinced of the innocence and divinity of Christ. We must not pertinaciously adhere to any thing which it is in the power of man to take away, if we desire to secure that which none but God can confer upon us. He can save a soul without the use of the sacraments, and out of the external communion of the church; but he cannot save it, so long as it prefers these things before its duty, and the obligation it lies un- der to own and confess him.
"43. For they loved the praise* of men more than the praise* of God." [* Fr. Glory.]
How common are these four obstacles of faith ! 1. Too great a regard to men. 2. Riches and tem- poral advantages. 3. The fear of disgrace. 4. The love of the praise of men. — Faith and charity may be separate from each other; since these Jews had the former, but not the latter, which alone causes men to love the glory of God. Abundance of per- sons persuade themselves, that they love God more than the world, until some trying occasion fully con- vinces them of their mistake. It is a very great misfortune, for a man not to know himself but only by his falls and acts of infidelity : but it is the greatest of all, not to rise again and recover himself. This is generally occasioned by the love of the praise and glory of men j because in their account it is more shameful to rise again, than it was to fall.
454 ST. JOHN.
Sect. VI. — The light of faith. The word of God judges men. Christ speaks nothing bid what his Father has said unto him.
" 44. f Jesus cried, and said, He that believeth on me, believeth not on me, but on him that sent me."
Christ raises his voice, on purpose to conclude his public preaching in a more remarkable manner; to show that the hatred and power of his enemies do not in the least dismay him ; to upbraid those with their cowardice who dared not openly declare for him, and to encourage them by his example, &c. In this and the following verses Christ himself gives us an encomium of faith : and he must needs know it per- fectly, being the author and finisher thereof. First, He shows the dignity and excellency of it. For that which the eyes of the flesh see of Christ is not the ultimate object of our faith, but the means which makes that object known to us, namely, God his Father. Christ brings his Father's word to men, as his ambassador; and therefore the injury of not be- lieving falls ultimately and chiefly upon the Father himself. Christ here magnifies his office and mis- sion, because he perceives, in the hearts of these timorous magistrates, that they are afraid it will be a disgrace to them, should they adhere to a person who seemed to have nothing more in him than other men.
" 45. And he that seeth me, seeth him that sent me."
The knowledge of the Father is inseparable from that of the Son, who is his image according to his divine nature, and who, by his whole life, conduct, aivl
CHAPTER XII. 455
miracles, rendered the wisdom, goodness, greatness, and power of his divinity? (which he has in common with his Father,) visible to the eyes of men. Grant, Lord, that I may imitate thee, in always raising my mind up to the very fountain of that good which God has infused into me, and in desiring that others may see and consider him alone in all his gifts. We are the images of God, both by the gifts of na- ture and of grace ; let us be so likewise by our godli- ness and the holiness of our lives, that whoever sees us may plainly see God in us.
" 46. I am come a light into the world, that who- soever believeth on me should not abide in darkness."
Second, Christ shows the usefulness and advantage of faith, in that it is the only w^ay whereby we can get out of darkness. What unaccountable madness is it, to choose rather to abide in the darkness of sin, than to admit the light which comes to seek us — a light which was before the world began, and which came down even into the darkness thereof! There is not one of all the sons of Adam, who was not born in darkness, and whom Christ did not find plunged therein, when he came to him by the first ray of his grace. But, alas ! how many did he leave in that state of darkness by his justice, when he vouchsafed to draw us out of it through the tenderness of his mercy ! Let us not pass by this, or any other op- portunity, without returning thanks to God for this inestimable favour, and without seriously considering the fidelity it requires of us.
" 47. And if any man hear my words, and be- lieve not, I judge him not : for I came not to judge the world, but to save the world."
456 ST. JOHN.
Third, Christ specifies the nature and quality of the faith which God requires of us, which must be such as shows itself by our obedience to his law. Not to believe what Christ declares to men, is an indignity towards him which deserves an eternal punishment: but how much greater is the indignity, to believe his words, and yet to despise them ! My God ! what numbers of Christians does this truth arraign, and perhaps us too who are reading it at this time ! The first mission of Christ is all grace and mercy : he comes as a Saviour, and not as a Judge. It belongs not to an envoy or ambassador, to revenge the in- juries he receives; but to the prince who sent him, and who is affronted in his person : and Jesus Christ both appears and preaches no otherwise than in the name of his Father. Those who are commissioned to deliver his word to men, ought to imitate his ex- ample in this respect.
" 48. He that rejecteth me, and receiveth not my words, hath one that judgeth him : the word that I have spoken, the same shall judge him in the last day."
Fourth, Christ shows the necessity of faith in order to avoid the wrath of God ; since he who continues in darkness is already judged as a child of darkness. The ministers of Christ ought never to revenge the injuries which are done them ; nor should they ever be provoked because their preaching is disregarded and despised. It is the word of God, and not their own which they deliver; and therefore they must leave the care of punishing the contempt thereof to him alone. A pastor is sent to no other end but to save ; and if he be obliged at any time to inflict
CHAPTER XII. 457
punishments, they must be only such as are healing and salutary. The truth will judge that person whom it does not justify. Christians will certainly be judged by the gospel; and yet few practise it, many despise it, and the greatest part know little or nothing of it.
M 49. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what* I should speak." [* Ft. How.]
Fifth, Christ teaches us that faith has two immov- able foundations. The first is, that the word we be- lieve is the word of God. The second, that the mission of the person who preaches it is sufficiently authorized of God by miracles. That person preaches with a well-grounded confidence, who speaks or ad- vances nothing merely of his own head. God gives a blessing to his word in the mouth of an obedient pastor or preacher, who teaches nothing but what he has received from God, and does not disguise it by such a way of expression and delivery as savours too much of the world. Every thing was appointed and prescribed to Christ by his Father, even to the very manner how he should speak: and his obedience was so much the more perfect, free, and meritorious, the more incapable he was of disobeying his Father. The disciples and ministers of Christ ought to de- liver nothing but what they have learned from him, and not the inventions of their own wit ; and are obliged to manifest in themselves the holiness of him in whose name they speak, by a plain, modest, and Christian way of behaviour.
" 50. And I know that his commandment is life
Vol. III. U 57
458 ST. JOHN.
everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."
The law of God, fulfilled by charity or love, has a quickening virtue in it, and is the source of life everlasting. This is the sum and substance of all evangelical preaching; with this Christ concludes his exercise of the public ministration of the word; and to this all the cares and endeavours of a preacher or pastor ought to tend. For he ought to make it his whole business to inspire his people with the love of God's law : to convince and satisfy them, that the true devotion of a Christian consists in the keeping of his commandments, and not in arbitrary perform- ances which are the choice of inclination ; that there is no other way besides this to everlasting life; and that the pastor himself ought to set them an example of a perfect obedience to God, by doing his duty in the manner which God has enjoined. Since life everlasting is annexed to the commandments of God, those men shut the gate of the former against Chris- tians, who give them false notions of the latter, and weaken their obligation by pernicious ways of soften- ing the rigour of them. Grant us, Lord, the grace to show a perfect submission to thy law ; and be pleased likewise to give thy church such pastors as may make known the holiness of that law, and teach it in the purity of thy Holy Spirit.
CHAPTER XIII. 459
CHAPTER XIII.
Sect. I. — Christ washes the feet of the Apostles.
" 1. Now, before the feast of the passover, when Jesus knew that his hour was come that he should depart* out of this world unto the Father, having loved his own which were in the world, he loved them unto the end." [* Fr. Pass.]
Hitherto the work of Jesus Christ, the establish- ment of the Christian religion, is only marked out, as it were, in a platform ; and the minds of men pre- pared by his preaching, by the example of his life, by his miracles, which evidently proved his mission, and by the cures which he performed on their bodies. He is now going to give the highest proofs of his love, by the last and greatest instances of humility and patience; by the prescription of the great re- medies for sin, of the great means of salvation, of Christian grace, and of the new sacrament; by the forming of his ministers, by the institution of the grand sacrifice, and the celebration of the grand pass- over, upon which and its consequences God has made the salvation of the world depend. By making this reflection upon our blessed Saviour's love, St. John requires of us fresh attention, and a new increase of our love and gratitude. This sacrifice, which must cost him so dear, seems no more to him than a pas- sage or departure to his Father. Whatever passes away is nothing: the reward of the most painful obedience, consisting in the enjoyment of God, is eternal ; and to one who really loves him, the very
v2
460 ST. JOHN.
expectation of enjoying him is sufficient to make him forget every tiling besides. A good pastor, who is about to leave his flock, makes it his last care to form good labourers who may supply his place: this is the work to which our blessed Lord devotes the remain- ing part of his life. How comes it to pass, that we are so inconstant in our love towards Jesus Christ, since he loves us with so constant a perseverance unto the end?
M 2. And supper being ended, (the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him,)"
How dreadful is the devil's power over the hearts of sinners who have laid themselves open to him, since it extends so far as to make them betray Jesus Christ ! My God, what exceeding difference is there betwixt that which the love of Christ puts into his heart in favour of sinners, and that which self- love and blind concupiscence put into their hearts against him ! Nothing could have any influence upon this ungrateful wretch, or soften the hardness of his heart, neither those marks of kindness and friendship which he had lately received, nor even the sight of his Master just going to fall down at his feet. On the contrary, nothing can hinder Christ from showing towards him his love and patience to the very last. Where, then, are those who cannot bear the sight of a person whom they dislike, or who has been wanting in the discharge of some dyty to- wards them ?
" 3. Jesus knowing that the Father had given all things into his hands, and'tfhat he was come from God, and went to God;"
CHAPTER XIII. 461
Man is so corrupt, that neither the knowledge of his own miseries, nor the experience of his extreme frailties and infirmities, is capable of humbling him under the hand of God. On the contrary, Christ is so holy, that the knowledge of his own divine per- fections, and of the sovereign power God has given into his hands, cannot hinder him from humbling him- self even at the feet of the vilest of his creatures, of a sinner whose heart is under the possession of the devil. Let the great come to this school, there to learn, by seeing the inconceivable humility of the only Son of God, not to be puffed up with the splen- dour of their birth and family, or with the vast hopes of still increasing their wealth and honour. This humility of Christ proceeds not from any ignorance of what he is in himself, as i* often does in men, but from the choice of his will, and from the knowledge of the greatness and majesty of God. Let us adore his sovereign power, his sublime perfections, his de- scent from his Father, and his glorious return into his bosom, with so much the more reverence and de- votion, the more he has been pleased to humble and abase thern for our sakes.
" 4. He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5. After that he poureth water into a basin, and be^an to wash the disciples' feet, and to wipe them with the towel wherewith he was girded."
When the children of Adam humble themselves, there is always some deficiency in their humiliation ; pride still finds a way to creep in, and shows itself in some respect or other: but the humiliation of Christ is complete in all its circumstances, since he
462 ST. JOHN.
makes no use of the assistance or service of any one, either to lay aside his garments, or to gird himself, or to pour out the water. And yet this is but a shadow of that more perfect and abasing humiliation, whereby the Son of God, as it were, stripped himself of all his majesty and glory, to clothe himself with the nature of servants, as with a napkin or towel, with which he wiped away our sins and earthly affec- tions, after having washed us in the water of his tears and his blood. Having condescended and stooped thus far below himself, he now stoops even below Ju- das, it being impossible for him to stoop lower than the feet of that monster. It is from Jesus Christ, in this posture, that men must learn to cleanse them- selves by humiliation and penitential exercises, in order to prepare themselves for the priesthood, for the Christian sacrifice and communion, for which Christ hereby prepared his apostles.
" 6. Then cometh he to Simon Peter: and Peter said unto him, Lord, dost thou wash my feet?"
The humility of Christ is incomprehensible even to one of the chief of the apostles. The first in dig- nity ought to be the first also in purity, humility, faith, and religion. Had not Peter, when he saw Jesus at his feet, greater reason to say to him, as he did once, being himself prostrate at his, " Depart from me, for I am a sinful man, O Lord?" On the contrary, it is for this very reason that Christ must not depart from him ; since none but he can cleanse him from his sins. Expressions of reverence and respect, and testimonies of religion, are sometimes sincere and unfeigned, and yet for all that are not well-timed, and conformable to the will of God.
CHAPTER XIII. 463
" 7. Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter."
There is a sort of resistance or refusal which seems to be humble and respectful, and yet proceeds from our ignorance, and even from our presumption. Men are sometimes desirous to show themselves humble in their own way, contrary to the settled order of their duties ; and so oppose the will of God before they are aware. It is this will which ought always to regulate the external exercise of humility. We fre- quently know the will of God, without knowing the reason thereof: and the first thing we have to do is to submit to it, since in this the true obedience of faith does consist. God sometimes puts into a spi- ritual office a person in many respects very imperfect, and places one of great holiness at his feet : in a little time we shall know the reason of this; for the dark- ness of this world will soon pass away. All the out- ward actions of Christ are full of mysteries ; a patient and obedient faith attains to the understanding of them.
" 8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me."
How admirable a sight, and how instructive a lesson, do we here behold in this contest betwixt the humility of Christ, and the faith, reverence, and love of Peter ! These virtues, when not accompanied with obedience, are as nothing in the sight of God. The greatest fervency and zeal of devotion, attended even with some outward signs of humility, are but mere delusion, when7 not regulated by that obedience
464 ST. JOHN.
which is due to the church and to our superiors. There is no threatening more terrible to a soul which loves God, than that of being separated from him. Whatever degree .of purity we may imagine we have, if we be not cleansed by Christ, we are unworthy of his table, of the participation of his body, and of the glory of his new life. Lord, imprint this truth deep in my heart, that I may be sensible how much I stand in need of thee to make me clean in thy sight, and that I may have recourse to thee, O thou fountain of true purity !
" 9. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.',
A ready obedience is a certain sign of a sincere humility, and of a true faith. Let us leave Christ to do with us according to his good pleasure, that we may partake of his grace, his mysteries, and his king- dom. How unworthy soever we may be of the divine gifts, we must accept them when God offers them to us. It is a false kind of humility to refuse the good- ness of God too long; and it is no other than pre- sumption to pretend to set rules to his liberality to- wards us, and to know how far we stand in need of him. The great difficulty in the way to perfection, is to know how to resign up our will and desires to the guidance of him who knows us better than we do ourselves. We always desire either too much or too little, when our will is not directed by him. We must learn of Peter not to persist in our resolutions, as soon as we know that they are not from God, and that they are obstacles either to salvation or to per- fection.
" 10. Jesus saith to him, He that is washed need-
CHAPTER XIII. 465
etli not, save to wash his feet, but is clean every whit : and ye are clean, but not all."
The head is an emblem of faith, which is the source of all good thoughts in the mind, and of all pious motions in the will; the hands denote good works, and the feet the affections. When even our faith is pure, and our life truly Christian, there is still a great deal to be cleansed in the affections and dis- positions of the heart. This is the work of our whole lives, to the performing of which we continually stand in need of the assistance of Christ, as well as to the preserving of the other gifts of his mercy. There are some scrupulous souls, who, from a principle different from that of Peter, are always fancying that they have occasion to wash either their head or their hands, and thus amusing themselves with imaginary wants, take no manner of care to wash their feet, to correct their affections, and to oppose their imperfect or dis- orderly inclinations.
" 11. For he knew who should betray him: therefore said he, Ye are not all clean."
It belongs to Christ alone to judge of inward piety. The perfect knowledge which he shows the traitor he has of his heart, and of his designs, has not the least influence upon him, because his avarice has taken full possession of him. The desire of earthly riches ren- ders men deaf to the word of God, to inspirations, and internal admonitions. We should take' care to enter again into the bottom of our own hearts, in- stead of having the presumption to imagine we can prevail with Christ to enter into them, when the re- proach of our own conscience assures us that thev are not clean enough to receive him. Christ, by this
u 3
466 ST. JOHN.
admonition, afflicts the rest of the apostles; but it is much better to give holy persons some uneasiness and disquiet, of which they know how to make a good use, and which will increase their vigilance, than either not to warn a sinner at all, who is running headlong into perdition, or to ruin his reputation by open and public reproof.
" 12. So, after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?"
That person does not know the mysteries of Christ, who knows only the outward part of fhem. The good Shepherd, intent on forming the pastors who are to supply his place, teaches them, by his example, to in- struct their flocks in the spiritual meaning of the in- stitutions of the church, which is the life and soul of them. It is chiefly either just before or after the use of these institutions, or when they are most pre- sent to the mind, that a priest ought to make this in- quiry, " Know ye what I am going to do, or what I have done to you? what it is has been done to this child by all these institutions of baptism ?" &c. — How holy is that table, how becoming a Christian and a priest, where men entertain and instruct one another in the life of Christ, and in the institutions of the church, by means of curious questions in reli- gion ! This is a method which might supply the want of those lectures of piety, with which the coun- cils enjoin even bishops to sanctify their tables and meals. It is a shame and reproach to Christians, that their tables are often more profane than those of moral heathens were.
" 13. Ye call me Master and Lord : and ye say well; for so I am."
CHAPTER Xni. 467
The humility of a bishop does not consist in not knowing, or not owning the greatness and authority of his dignity ; but in not insisting upon it to any other purpose but the salvation of souls, and in sacri- ficing all external and temporal advantages for their sakes. It concerns us highly to consider seriously all those rights which these two qualities of Master and Lord give Jesus Christ over us. If we are his disciples, let us study, publish, love, and follow his maxims. If we are his servants, let us serve none but him ; let us imitate his virtues, which are the proper badges which show that we belong to him; let Us direct all our labours to the advancement of his interests and his glory ; let us be always ready to obey him, and to do his will, &c.
" 14. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet."
If holiness itself stoop so low even as the feet of Judas, what ought not a bishop or a priest to do for the sake of souls ? A master whose business it is to teach the virtue of humility, and such every pastor ought to be, should not undertake to teach it till he has first practised it himself. If our circumstances do not require us to imitate literally the example of Christ, in washing the feet of our brethren, let us do it at least spiritually, in exercising charity and humi- lity towards them, and even towards our enemies. Christ has annexed to some sensible signs and visible sacraments, those truths, virtues, and mysteries, the memory whereof he would have us preserve with the greatest care, as being the most necessary for us : particularly to the washing of feet he has joined the
468 ST. JOHN.
remembrance of his humility ; to the sacrament of the eucharist, the remembrance of his love.
" 15. For I have given you an example, that ye should do as I have done to you."
Christ was pleased to become our pattern and ex- ample, chiefly as to the practice of humility and cha- rity. It is even of greater use and advantage to ob- serve the spirit of this ceremony than the letter, in humbling ourselves below our neighbours, to gain them over to God. Every one ought to endeavour, in his proper station, to cleanse and purify his brother by good example, by fraternal reproof, by wholesome advice and exhortations, by forgiving the injuries he has received, and by humbling himself for those he has done. A pastor who is always ready to serve his neighbour, always intent on cleansing him from his sins, endeavouring by his tears to wash away the filth which sinners have contracted from their conver- sation with the world, &c. is a true imitator of the holy and adorable servitude of the Prince of pastors.
U 16. Veriiy, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him."
Who are we, that we should expect to be treated better than Jesus Christ ? Nothing can be more just and equitable than this fundamental maxim of Chris- tianity; and yet there is nothing with which we are less willing to comply. It is great injustice in a sin- ner, to be unwilling either to humble himself, or to be humbled ; but it is much greater in a person whom Christ has admitted to a share of the sacerdotal ser- vice with himself, which requires a more exact and faithful imitation of his humility. To see Jesus
CHAPTER XIII. 469
Christ thus embrace humiliation, is matter of great consolation to the humble; but to those who are enemies thereto, it is a reproach, a subject of shame and of condemnation. Let us often repeat that to ourselves which Christ here speaks to us ; and then we shall never complain of ill usage, afflictious, or humiliations.
" IT. If ye know these things, happy are ye if ye do them."
It is not light or knowledge which makes a man happy in this life; but the good use of knowledge, and the love of the cross of Christ. The knowledge of our duties, without the practice of them, serves only to expose us to a severer judgment. The more we know concerning Christ, and the more plainly it ap- pears to us that he embraced a state of poverty and humiliation, not out of weakness or necessity, but out of choice and love, the more abominable in the sio-ht of God is our love of grandeur, luxury, and of a soft and sensual life. It is neither by thoughts nor words, nor by mere external acts of worship, that we really own Christ to be our Master, and ourselves to be his servants, but by doing his will, and imitatincr the example of his humility. Men often talk loudly of the names of vicars, vicegerents, and ambassadors of Christ ; but they think but little of the obliga- tions which those names lay upon them, they avoid what he loved, they seek what he despised, they desire to live in friendship with the world, and are willing to succeed the sovereign Pastor in his autho- rity, but not in his humility.
470 ST. JOHN.
Sect. II. — The Treachery of Judas foretold.
" 18. % I speak not of you all; I know whom I have chosen : but, that the scripture may be fulfilled, He that eateth bread with me hath lift up his heel against me."
It is not easy to honour and imitate this calmness and tranquillity of mind and heart, with which Christ speaks of the person who was to betray him, and of his own death. But he can do in us whatever he did in himself. Those who are betrayed by their friends, undergo this misfortune through ignorance, and be- cause they are not aware of it : but Christ from the beginning saw all the wicked designs of Judas, and could have avoided them. The Psalms of David are to be understood literally concerning Christ, as well as the other prophecies: and the history of the treason committed against David, did prophetically describe that which was to be committed against Jesus Christ. That holy king was not only a prophet in respect of his Psalms, but he was a man entirely pro- phetical by his life, his persecutions, his battles, his victories, his reign, &c. He is a picture of Jesus Christ, in which we see him represented in a lively manner, when we behold it with the eyes of faith.
% " 19. Now I tell you before it come, that, when it is come to pass, ye may believe that 1 am he."
A good pastor ought to prepare Christians for temptation, and to arm them beforehand against any occasion of scandal or offence which he foresees will happen. Christ neither does nor says any thing in vain, because he has several designs both in his ac- tions and his words. He does not convert Judas
CHAPTER XIII. 471
indeed by his prophetical admonitions, on the con- trary he hardens him the more : but he makes known his divinity, strengthens the faith of his disciples, gives them means of engaging others to acknow- ledge him to be what he really is, and affords even us an occasion to adore his conduct, wisdom, meek- ness, patience, and intent application to the work of his Father, and his great care to prevent the scandal which the treachery of one of the apostles must ne- cessarily have given all the rest, had he not showed them that he was not ignorant of it even when he chose him, and that he knew of his treachery before he put it in execution.
" 20. Verily, verily, I say unto you, He that re- ceiveth whomsoever I send, receiveth me ; and he that receiveth me, receiveth him that sent me."
So close and strict is the union betwixt Christ and his members, that he himself receives the good which is done to them. But stricter still is that betwixt him and his ministers, by the unity of his priesthood, to a share in which he vouchsafes to admit them. Their mission makes a part of his. It is his place which they sustain; his authority which they exer- cise; a portion of his divine unction which they have received ; and they are the functions of his priest- hood which they continue. It is an error which is attended with dreadful consequences, for a person either to reject Christ, while he thinks he rejects only a mere man ; or to receive a false prophet or an im- postor, imagining that he receives Jesus Christ. The mission is the thing which we must chiefly regard. To assure us that we receive an ambassador of God sent by Jesus Christ, it must appear that the mission which is pretended to is derived from Christ.
472 ST. JOHN.
" 21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, That one of you shall betray rne."
Christ having showed in the preceding verse, what it is to be an apostle, and to how high a degree of hono\ir such a person is advanced, he now discovers at last, of what excessive ingratitude towards him one whom he had raised to that honour was capable. Nothing gives us a juster ideaof a God betrayed by his apostle, by him whom he had honoured with his parti- cular confidence, than to see this divine constancy and resolution, as it were, shaken, and this sovereign peace and tranquillity of mind disturbed and troubled in Jesus Christ. The sins of priests and pastors, espe- cially when they betray Jesus Christ in betraying the church, the truth, and the interests of souls, are capa- ble of troubling the soul of Christ himself; so much does he abhor sins of that nature. How few are there of that profession, who are so deeply affected with the sins, and with the loss of souls, as to be troubled in spirit on that account, and whose charity towards their enemies is never wearied out !
" 22. Then the disciples looked one on another, doubting * of whom he spake." £* Fr. Being in pain to know.]
There is no greater pain or more rigorous penance to souls which really love God, and hate sin for his sake, than these doubts and uncertainties in which he sometimes leaves them concerning the state of their conscience. We have reason to dread every thing, when we are once thoroughly sensible what the heart of man is under those dismal circumstances into which the siu of Adam has brought it. We neither avoid
CHAPTER XIII. 473
any thing which is evil, nor do any thing which is good, without a kind of miracle, since it is by a super- natural assistance : and to think ourselves sure of this miracle, would be such a degree of presumption, as would alone render us unworthy of it. The very name of sin ouo-ht to make us tremble, whatever the testimony of our conscience is.
" 23. Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved."
The virginal purity of John gives him so free an access to the bosom of Christ ; and it was from his bosom that he drew the sublime truths of his gospel, and that ardent love for his Master. Chastity and modesty are inseparable. It is this modesty which hinders John from naming himself, when he relates the particular favours which his Master conferred upon him. His gratitude causes him to forget, as it were, his own name, that he may make himself known by nothing but the kindness of his Saviour towards him ; and he forgets even all his other gifts, that he may remember that only of his love, the most precious of all, and the fountain of all the rest. Where should that disciple whom Jesus loved rest, if not in the bosom, and on the heart of Jesus, where this love resides ? Let us by no means envy the happy lot of John : let us be faithful imitators of the purity, mo- desty, and charity of Christ, and we shall be all of us his beloved disciples. When we receive the com- munion worthily, we are in the bosom of Christ, and Christ is in ours; we dwell in Christ, and Christ in us : of this we are assured by his word.
" 24. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake."
474 ST. JOHN.
Charity and authority ought to conspire together in the church, to discover the disorders and irregula- rities of its ministers, and mutually to assist each other to hinder them from being hurtful and preju- dicial to souls. The primacy or first place in love has the advantage of the first place in power, with respect to prayer and a near access to Christ. He discovers his secrets to those whom he loves most. Those who are the highest in authority ought not to think they debase themselves, when they have re- course to the prayers of those who surpass them in the love of God.
" 25. He then, lying on Jesus' breast, saith unto him, Lord, who is it?"
Purity and charity give men a right to use a sort of holy freedom with God and Christ. The divine gifts and talents must be employed under the guid- ance and direction of authority. Piety obeys power with simplicity of mind, as power ought with humi- lity to command piety. A person may be said to pray " lying on Jesus' breast," who offers up his prayers relying on his fatherly love, with trust and confidence in his merits, and with the spirit of a child, which is love. We ought not to have any curiosity to know who are wicked, but only for the advantage of the church, and that we may be upon our guard against them.
" 26. Jesus answered, He it is to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon."
The gifts of God, received by hypocrites, give ad- mission to the devil into their heart. How dangerous
CHAPTER XIII. 475
is it to receive unworthily the very best things from the hand of Christ himself! If there be so much clanger in thus receiving a morsel of bread, how much more is there in unworthily receiving the consecrated elements which represent his body and blood ? A man is in a very desperate condition indeed, when the divine gifts serve only to manifest the corruption and wickedness of his heart. It would perhaps be more profitable to a wicked person, to receive chastisements at the hand of God, rather than benefits ; but it is in this respect that his justice is extremely terrible, in that he bestows such good things upon him as do but harden him the more, instead of punishing him in order to open his eyes. My God, overwhelm me with temporal punishments, rather than ever permit me to fall into so deplorable a state and condition.
M 27. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly."
It sometimes happens, that some temporal benefit from God, or a sacrilegious communion, of which this sop is an emblem, completes the obduracy of a sin- ner, and renders him as it were incurable. All sense of every thing is extinguished in this traitor: he has neither understanding, nor remorse, nor shame: the devil has taken full possession of his heart, to make it the instrument of his intended work. There are three causes which concur to the hardening of any person : 1. The benefits of God, received with a traitorous, perfidious, and ungrateful heart. 2. The devil, who enters into such a heart, wherein there is no longer any thing to resist him, and hinder him from making it his slave. 3. God, who abandons
476 ST. JOHN.
this heart to its wickedness and hardness, since it has so often rejected the charitable hand of its Physician. Fatal liberty this of doing evil ! Happy those to whom God refuses it, and whom he obstructs and opposes in their wicked designs.
" 28. Now no man at the table knew for what intent he spake this unto him."
A pastor ought to preserve charity towards the greatest sinners, and to use them with tenderness to the very last. Christ makes himself understood by whom he pleases, and in what manner he pleases. Judas understands him to his condemnation : the rest of the apostles do not understand him at all, to the end that peace may be preserved among them, that the traitor may be concealed, and that no obstruction may be given to the sacrifice upon which the salva- tion of the world depends. Their simplicity serves as a veil to hide Judas. Charity is not apt to be suspicious and distrustful; it never sees what is evil, but only when it is forced to see it.
" 29. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor."
It appears from hence, that Christ left the care of his money, and the management of his common and ordinary expenses, to Judas, but that he reserved to himself the giving particular directions in what con- cerned his sacrifices, and in whatever related to the worship of God in his family, or to the relief of the poor. Who will pretend to excuse himself from the duty of giving alms, when he sees that Jesus Christ and his apostles gave even out of their poverty ? He
CHAPTER XIII. 477
sanctified the festivals by charity, and, in so doing, teaches us to distribute our alms in greater abundance on those days whereon God is pleased more abun- dantly to shed abroad his graces in our hearts. This is a retribution due by justice : but all the advantage is on our side.
" 30. He then, having received the sop, went im- mediately out; and it was night."
The extraordinary favours of God received un- worthily, his admonitions despised, and his inspira- tions rejected, serve only to precipitate that person into sin, who has delivered up his heart to the devil. The devil is an imperious master, who will be served immediately, and gives the sinner no time to recover himself. Nothing is a plainer indication of the sin- ner's blindness, than the pleasure he takes in serving a tyrant, after having left a Master endued with so much gentleness and goodness. The night which this miserable wretch has in his heart, is, without comparison, blacker and darker than that which he chooses for his work of darkness. O night, the most criminal, dreadful, and dark, and yet, at the very same time, the most holy, amiable, and bright ! — since as, on the one side, the Son of God is therein betrayed, sold, and delivered up by the most execrable sacri- lege and parricide; so, on the other, he therein gives, delivers up, and sacrifices himself by the most reli- gious action that ever was, leaves the most divine pledge of his love, and teaches therein the brightest and sublimest truths of that religion which he then institutes !
478 ST. JOHN.
Sect. III. — The Son of Man glorified. The Com- mandmerit of Love. Peter's Denial foretold.
" 31. If Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him."
Christ, who was so much concerned and troubled in spirit while Judas was present, and in company with the rest of his apostles, seems to have recovered the peace and freedom of his mind immediately upon the going out of that man of sin. A bishop, a pas- tor, or a superior, is very grievously afflicted, when he sees a soul ruin itself, and a member tear itself from the body, from which, being separated, it cannot possibly have any life. But when there is no re- medy, he adores God in the depth of his judgments, and joins peace and tranquillity of mind with fear and trembling. It is matter of great joy to those who are intrusted with the care of any society, to see it purged of the leaven which might corrupt the new lump. Judas, on his side, speaks concerning the death of Christ, and speaks of it in his own way; Christ likewise, on his side, speaks concerning it — but in how different a language ! He sees nothing but glory, where others discover nothing but humi- liation and ignominy!
" 32. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him."
Christ finds his glory in his humiliations, and in his obedience even unto death, because God finds his therein. In like manner, the Christian will always find his true honour in honouring God, in what way
CHAPTER XIII. 479
soever it be, and whatever it cost him. The men of this world, and those who follow the business of war, talk of nothing but glory or honour, because this is their end and design ,* and the more dangers they have undergone in order to arrive at it, the more glorious do they esteem themselves. Of what then should Jesus Christ speak, who is the man of God, and the God-man, if not of the glory of God, which is his end, and that of all things ? We ought to value nothing besides, but only so far as it leads and conducts us to this. The hope of our own glory, such as God has designed for us, is very con- sistent with our seeking the glory of God, since it is a means conducing thereto. But the most excel- lent and powerful means of all others, is the glorious resurrection of Christ. It is to publish and proclaim this mystery, that Christ appoints his apostles ; it was in being confessors and martyrs for it, that the fidelity of Christians appeared. It is likewise, next to God, the great object of our piety and devotion, and the grand solemnity of the church.
" 33. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you."
The wonderful tenderness of Christ towards his disciples, teaches us that true piety is not hard- hearted and insensible. The more perfect charity is, the more does it compassionate the troubles and infirmities of others. It is a great consolation to the Christian sheep or children, to see that their Father, as well as themselves, is sensible of the concern which attends a necessary separation : and to give
480 ST. JOHN.
them this consolation is a pastoral and paternal duty. The tenderness of a pastor ought to have a freedom and generosity in it, so as not to hinder him from delivering disagreeable truths, and giving such advice as is necessary. The state of the life after the re- surrection is altogether spiritual ; and Christ is not. then known according to the flesh, or according to the usual manner of conversation.
" 34. A new commandment I give unto you, That ye love one another; as 1 have loved you, that ye also love one another."
The commandment of love is a new command- ment, in that it has the love of Christ for its pattern, and is newly engraved in the heart by the Holy Ghost. We must love one another only for heaven, and with a view to eternal happiness. This was undoubtedly a new kind of love to the Jews, who had only carnal hopes and expectations, and whose dispensation was altogether temporal ; but the Chris- tian, who is made such only in order to attain to heaven, cannot be ignorant of this truth. The generality of the friendships of the world are wholly Jewish and temporal. There are very few which are truly Christian, and which tend to a union in and for God by the Spirit of Jesus Christ. Lord, en- grave deep in me this love, which renews the heart, which makes the new man, and which loves nothing but in thee, according to thy will, and for thy sake !
" 35. By this shall all men know that ye are my disciples, if ye have love one to another."
Love is the proper mark and character of a Chris- tian : but such a love as is* altogether free, which has neither self-interest for its foundation, nor benefits'
CHAPTER XIII. 481
for its motive, and which is proof against injuries. To love, because we are loved, is a friendship which is merely human, and which is common to us with heathens : but to love, because God enjoins it upon us, and to do it for his sake, this is the spirit of the new religion of Christ. The mutual love or charity which shows us to be the disciples of Christ, must be conformable to his; for he has taught us nothing but what he practised himself: and in order to re- semble him, we must love our very enemies, and be ready to give up our temporal life, to secure their eternal salvation. A disciple of Moses is known by a timorous, servile, and strict observance of a great number of precepts, which the Jews were not able to bear: on the contrary, we know a disciple of Christ by a free, voluntary, and faithful observance of this one commandment of our blessed Saviour, which in- cludes all the rest.
" 36. ^f Simon Peter said unto him, Lord, whi- ther goest thou ? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards."
Peter's fondness for the visible presence of Christ fixes his mind upon his preceding words, which men- tioned his departure from them, instead of making him attentive to the commandment of love, which joins us closely and intimately to Christ, and renders him present in our hearts. An irregular curiosity follows an affection which is not perfect, and tempta- tion follows curiosity. God has his proper times and seasons, and he enables us by his grace to do that at one time, which we could not do at another. Whatever sense we may bave of our own weakness,
Vol. III. X 57
482 ST. JOHN.
let us always hope, that although we be not yet in a condition to follow Christ in his ways, yet we shall one day be able to do it. All have not the assurance of this from the very mouth of Jesus Christ, as Peter had; but all ought to have the same hope and con- fidence in this respect.
" 37. Peter said unto him, Lord, why cannot I follow thee now ? I will lay down my life for thy sake."
There are very few who know the measure of their own strength. We must not rely upon that which we perceive in ourselves, or which we imagine we have ; but we must pray much, and promise nothing from ourselves. Peter asks why he cannot follow Christ now ; and the reason is, because he believes he can. Presumption gives imaginary strength, and hinders men from asking and receiving that which is real. When God assures us of any thing, let us not pretend to argue about it; but' let us be so far from contradicting him, as to believe without the least hesitation. Peter was not yet strong enough to renounce his own opinion and judgment, and to submit entirely to the word of God — and yet he thought he could renounce the love of life, and die for the sake of his Master ! Thus a deceitful zeal makes us believe we could do great things for God, whilst, at the same time, we do not even easy things which he actually requires of us. Strange delusion this !
*' 38. Jesus answered him, Wilt thou lay down thy life for my sake ? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice."
CHAPTER XIV. 483
How deep and how little known is the wound of pride and presumption, in respect of our own strength, since Christ, in order to lay it open to our sight, and to heal it, permits so grievous a fall in an apostle whom he loved so much ! Christ must lay down his life for Peter, before Peter can lay down his for him. The Son of God must confess his own divinity be- fore the tribunal of men, to the end that Peter may confess it: because the Son of God is the head of the martyrs, and the first of the confessors, from whom must be derived the courage to declare for him, and the strength to suffer for his name. Peter, who refuses to hearken to the voice of Christ in or- der to know himself, will learn, from the crowing of the cock, that too great a confidence leads to a pre- cipice.
CHAPTER XIV.
Sect. I. — Christ the Way, the Truth, and the Life, He who sees Him, sees the Father also.
" 1. Let not your heart be troubled : ye believe in God, believe also in me."
A pastor who has been obliged to give the minds of his flock some trouble and disturbance, either by acquainting them with some dreadful truths, or with his own departure, ought to use his endeavours to strengthen and support them. Our blessed Lord never gives human consolations. All his ways are ways of faith, and he never takes souls out of them, but still causes them to walk more and more therein. He does not forbid the trouble of the senses, which
x2
484 ST. JOHN.
nature cannot always restrain, but the trouble of the heart, which generally proceeds either from want of faith in the providence of God, or from want of trust in the grace of Christ, which are the two foundations of Christian hope. Is it not sufficient to calm and assuage all our troubles, to know that we have God for our Father, and his Son for our Mediator ? We can lose nothing so long as we retain faith, because this renders even Jesus Christ present to us, in a more holy and powerful manner than if he were ouly visibly present. We must often pray for this faith, which quiets and fortifies the heart. It is by Jesus Christ that we have access to God, and that God comes to us : let us therefore never separate our faith and confidence in Christ, from those which we have in God.
" 2. In my Father's house are many mansions : if it were not so, I would have told you. I go to prepare a place for you."
The weak must be encouraged with the hope of reward, which is not designed only for the most per- fect. The reward is answerable to the virtue, and the different degrees of glory to those of charity. What more solid comfort and consolation can we possibly have, than to hope that Christ will vouch- safe to share with us the habitation which he enjoys in heaven, in the very bosom of his Father ! How could we have ever hoped for so sublime and advan- tageous a place, had not Christ undertaken to pre- pare it for us ! How many mysteries are contained in this expression ! It is thus, to avoid afflicting his disciples, that he hides from them that painful and humbling preparation, which is the sacrifice of the
CHAPTER XIV. 485
cross — a sacrifice truly preparatory, because it merits every thing, and applies nothing ; as that of the eucharist merits nothing, and applies every thing, by means of the Holy Ghost and of his grace.
" 3. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also."
The death of the righteous is nothing else but their re-union with Jesus Christ their head. This is the thing for which all these mysteries prepare us, and for which we ought to prepare ourselves by his grace. The first preparation is upon the cross, by means of the sacrifice. The second is in heaven, by the ascension, and the mission of the Holy Ghost, which is the fruit both of the sacrifice and of the ascension. Both the resurrection and ascension, which seem to be only for Jesus Christ, are designed also for us, as much as the mysteries of humiliation and suffering. The third preparation is in ourselves, which ought to answer the two former, of which it is both a participation and an imitation, by the mor- tification and destruction of sin, (which are the effect and imitation of the death on the cross,) and by the internal sanctification of charity and other Christian virtues. This sanctification is the beginning of our participation of the glorious parts of Christ's sacrifice, namely, the resurrection and ascension, (Eph. ii. 6.) which will not be fully accomplished in us until his return, when he will receive us unto himself, when he will fix us in the place which he has prepared for us, and when we shall be with him where he is. Let us not lose the time of this preparation, if we desire to have any share in this re-union.
486 ST. JOHN.
" 4. And whither I go ye know, and the way ye know. 5. 1f Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way ?"
God frequently out of mercy conceals his graces whilst he bestows them on us : but it is also fre- quently our own ingratitude and infidelity which conceal them from us. There are a great many particular truths comprehended under the faith in Christ, which are unfolded and become clear as oc- casion requires, and in proportion as piety applies our minds to them, or as God opens our understand- ing. Our continual application to sensible objects, easily causes us to forget those spiritual truths which have been often taught us. The Spirit of God gives us sometimes only a small glimpse of certain truths, on purpose to raise in us a desire to know them, and to cause us to fit and prepare our minds for the knowledge of them by prayer, application, and an humble confession of our own weakness.
" 6. Jesus saith unto him, I am the way, and the truth, and the life : no man cometh unto the Father, but by rae."
Jesus is the way by his example; the truth by his word; and the life by his grace. The new and living way, wherein faith causes us to walk ; the in- fallible truth of good things to come, for which we must hope; and the eternal life, which must be the sole object of our love. Out of this way, there is nothing but wandering; without this truth, nothing but error and deceit; and without this life, nothing but death. By means of sin, the heart has lost the life of righteousness; the understanding, the light
CHAPTER XIV. 487
of truth ; and the senses, the assistance of the crea- tures which served as a way to lead us to God. All three are restored to us in Jesus Christ : the way of heaven discovered and laid open to our senses by his life and mysteries; the truth, which enlightens our understanding; and the life, which re-animates our heart. Let us take great care not to transfer to any creature that which Christ appropriates to himself exclusively of every thing besides. He alone is our way, as our Mediator by his blood ; he alone is the truth of the promises, which are fulfilled only in him as the Head of the elect, and in us as his members; and he alone is our life, as being the principle of the Christian life, and of all the actions thereof by his grace. That man well deserves to lose himself, to be deceived, and to be deprived of life, who keeps not close to thee alone, O eternal way, in which alone those find themselves who have gone astray; incar- nate truth, which alone enlightenest those who are in darkness; celestial and divine life, which alone givest immortal life to the dead ? Thou art the divine way, which earnest to weary thyself in seeking sinners; the truth, which didst vouchsafe to descend into our darkness; and the life, which didst humble thyself so low as to die for us.
" 7. If ye had known me, ye should have known my Father also : and * from henceforth ye know him, and have seen him." [# Fr, Quickly ye shall.]
Who could hear the heavenly doctrine, and be- hold the miraculous works of Christ, without being convinced that he spoke the truth, in assuring them that he was the Son of God ; to be convinced of which was the same thing as to know that he had a
488 ST. JOHN.
Father of whom he was begotten. We well deserve to be upbraided in the same manner by Christ, we who make it appear so little in our lives, that we know him as our Master, our Saviour, and our all. What hope, what love ought to answer our faith, were it as lively and active as it ought to be ! Our knowledge in this life is very obscure and imperfect : we can only comfort ourselves with the hope of en- joying that divine light which is to disperse all our darkness. How desirable is this " quickly," and how long a time does it seem to those who are impatient to leave their state of childhood, and to arrive at the knowledge of the perfect man ! Come quickly, O thou light of my heart; but haste likewise to prepare this heart of mine, and to purify it in that manner which is worthy of thyself.
" 8. ^f Philip saith unto him, Lord, show us the Father, and it sufficeth us."
Whoever sees the Son, sees the Father also, by reason of the essential relation betwixt their persons, and of the unity of their nature. Yes, Lord, it belongs to thee alone to show us the Father, since thou alone knowest him, since thou only art his co- eternal idea, the character of his substance, the. in- visible image of his perfections, the light which comes from that light, and which alone can shine into created minds. Show us the Father now by a lively faith, and in such a manner as may cause us to love him, to the end that thou mayest show him to us one day in his glory, in causing us to possess him. God only is necessary to man, and he alone is suffi- cient for him. It is the greatest mark of the cor- ruption of man's heart, to see him continually pursue
CHAPTER XIV. 489
false happiness, and despise the only true good, and the only felicity of his soul. When, O my God, shall I cease wearying myself in these unprofitable searches and pursuits? Say to my soul, I am thy salvation and thy life, I am the supreme good which thou seekest elsewhere, and which thou canst never find but in me alone.
" 9. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?"
God has been so long time with us, so long has he showed himself to us by his benefits, and made his power, wisdom, and goodness manifest in his creatures; and so long has he urged us by his in- spirations, his chastisements, and his word, to own him for our God, and to obey him as our Father and our Lord, and do we not yet know him ? Let us open the eyes of our faith, and not those of our flesh. We cannot see him that is invisible, but only with invisible eyes; and we see his same divine essence, his same power, and his same perfections, in the Father, the Son, and the Holy Ghost. 1 believe this, O Jesus, and yet I still make this address to thee, " Show me the Father," because I see him only as in a glass, or through a veil. When will this veil be taken away ?
" 10. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of myself: but the Father, that dwelleth in me, he doeth the works."
Here is nothing human, nothing which is carnal. Let reason submit itself to the yoke of faith, to adore
x3
490 ST. JOHN.
mysteries which it cannot comprehend. A God, who is the very same being with his Son, and yet is not the same person ; a Son, who dwelleth in his Father, and his Father in him, and who yet are really distinct one from the other. A Son, who re- ceives every thing, even being itself from his Father, without the least indigency, dependence, or posteri- ority ; and a Father, who gives and communicates whatever he is to his Son, without giving him be- ginning, and without parting with any thing which he gives to his co-eternal, and consubstantial Son, and working together with him by the same almighty power. These are truths, in attempting to fathom which, reason loses itself. Let us learn from truth itself, not to speak as of ourselves, since of ourselves we have nothing but falsehood and sin. Let us likewise learn to refer ultimately to God all the good we do, since it is he who does it in us, and who does all the good works which we do by a kind of unity of principle and operation, which represents and honours that betwixt the Father and the Son : the same good action being entirely God's by his grace, and entirely our own by our will.
" II. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake."
The power with which Christ spoke in testifying the truth of his divinity, and in showing plainly that he knew the bottom of the heart, might have been sufficient to prove the truth of his incarnation; but his external works were invincible proofs thereof. Let us make it appear by our life and actions, that the Spirit of God lives and works in us; that the
CHAPTER XIV. 491
works of the members are not unworthy of the Plead ; and that the manners of the children evidently show that God is their Father. An excellent method to increase and strengthen our faith, or at least to keep it from growing weak, is, to read in the gospel the miracles of Jesus Christ with respect and reverence.
" 12. Verily, verily, I say unto you, He that be- lieveth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father."
Faith puts as it were the power of God into our hands. Our blessed Lord reserves the greatest miracles for his apostles and other holy persons, on the following accounts: — 1. That there might be less room to attribute those miracles to them. 2. To show that he has not less power on earth, than when he was present here in a visible manner. 3. To supply the want of that impression which was made by the visible presence of his sacred humanity. 4. Because his state of glory, and the establishment of his kingdom among the nations which had not known God, required more illustrious effects of his power; in like manner as he had given such extraordinary instances thereof, in bringing his people out of Egypt, and in establishing the Jewish religion. 5. Because it is only in a certain sense that by his death he merited to be the mediator and advocate of men, and that, by his resurrection, he entered upon his func- tions of priest, of intercessor, and of head. The mysteries of his resurrection, ascension, and sitting at the right hand of God, are mysteries which ou^ht to be the foundation of great trust and confidence in Christians : but they do not sufficiently apply their minds to the contemplation of them.
492 ST. JOHN.
" 13. And whatsoever ye shall ask* in my name, that will I do, that the Father may be glorified in the Son." [* Fr. The Father.] '
Whatever we ask, and whatever we do in the name of Christ, he himself does it in us. He here lays down three conditions for the obtaining of mira- eles : — 1. They must be asked of the Father with the hope and confidence of children; in the name of Christ, as belonging to him; and by his merits, his mysteries, and in consideration of his love for his Father, of his zeal for his glory, and of his sacrifice offered for his church. 2. Men must be far from imagining that the miracles are wrought by the holy persons themselves; but must believe that it is God who works them by Jesus Christ. 3. They must have no other aim but the glory of God in Jesus Christ, and no sinister views of interest and of passion. For God will never make his power sub- servient to any thing but his own glory.
Sect. II. — Love. The Comforter. The keeping of the Commandments.
" 14. If ye shall ask any thing in my name, I will do it."
We must pray to God only through Jesus Christ, by his Spirit, by his merits, and in his person, as be- ing his members. It is a great indignity to Christ, and an instance of irreligion, to put more, or even as much confidence, in the saints as in him, who is the Holy One of God. It is but an ill way of making our address to him who is able to do whatever we ask of him, to ascribe his power to his servants. Pastors do not instruct the people sufficiently iu this great
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truth, that Christ promises to give only to those who ask in his name, nor inform them what it is to pray in that manner.
" 15. % If ye love me, keep my commandments :"
Let us not flatter ourselves that we love God, if we do not keep his commandments ; neither let us flatter ourselves that we can fulfil his commandments, if we do not love him. The observance of the law is the proof of our love; but love is the principle of that observance. A mercenary person, who keeps the law only for the sake of some temporal interest, and a slave, who does it merely for fear of punish- ment, are hypocrites, who love only themselves and not God ; and who give God nothing but external actions, and devote their heart to the creature. Ex- amine your hearts, examine your works, if you are desirous to know what you are in the sight of God. The one must be answerable to the other.
" 16. And I will pray the Father, and he shall give you another Comforter, that he mav abide with you for ever ;"
The Holy Ghost comforts the faithful, in inspir- ing them with confidence to address themselves to God, as to a Father full of kindness and goodness ; in shedding abroad in their hearts the love of the good things of eternity, which only can afford true consolation ; and in rendering them victorious over the temptation of sin, which is the only evil which ought to afflict us. Can this double advantage, aris- ing from the return of Christ to his Father, be suf- ficiently esteemed and valued by us ? He performs, in the presence of God, the office of Mediator and Advocate on our hehalf; and from thence he sends
494 ST. JOHN.
his Spirit into the world, to supply his place therein, and to act and fight for us. He still sends this Com- forter daily into our souls; and he will never leave or forsake us, if we do not first forsake him. This is not only the fruit of the labours, the prayers, and the death of Christ, as the victim of God slain upon the cross ; but likewise of the prayer which he offers con- tinually for us in heaven, as our High Priest. O divine Spirit, who art the Comforter, render us worthy of thy consolation ! and since this is only for those who love Jesus Christ and keep his law, ren- der us faithful in the performance of these duties.
" 17. Even the Spirit of truth; whom the world cannot receive, because it secth him not, neither knoweth him : but ye know him ; for he dwelleth with you, and shall be in you."
The Spirit of truth can have no concord with the spirit of the world, which is governed by the spirit of error. He is perfectly known only by those who have him in their heart. The world cannot receive him, because the spirit of lying, double-dealing, and deceit, which reigns therein, is utterly inconsistent and irreconcilable with the Spirit of truth, sincerity, and uprightness. The Holy Ghost was at first pro- raised to the church as the Spirit of truth, because truth is the foundation of the church. He is the internal teacher of truth by his operation in the heart, as Jesus Christ was the external teacher thereof by his word. It is he who gives to the church the truth of the promises, of which the synagogue had only the types and shadows. Carnal men have no other eyes but those of flesh : they know and love nothing but sensual and carnal objects; and it
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is the corruption of their hearts which renders them unworthy to receive this incorruptible Spirit. But nothing can render them worthy to receive him, but that only which proceeds from him, either residing or working in the heart.
" 18. I will not leave you comfortless; I will come to you."
The church then, our mother, so long as she does not see her Lord, is a widow; and we are orphans, so long as we continue without seeing our Father. If we are insensible of this absence, we deserve not the name of children. Our Father is invisible, but he is notwithstanding continually present with his children, if they have faith. Our duty as orphans is to weep with our mother, to lift up our hands to- wards our Father, to depend upon him, to invoke him, and earnestly to desire his return. Come then, Lord Jesus, and leave us no longer orphans in this vale of tears and miseries.
" 19. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also."
As the absence of Christ during the time of his burial, being only three days, was but a little while in respect of the apostles ; so, with respect to our- selves, it is but a little while to the end of our life, or even to the end of the world. For every thing passes away as a dream, a shadow, or a flash of light- ning. It is a matter of great importance to all per- sons whatever, frequently to meditate upon the short- ness of time : to the righteous, to comfort them un- der the persecutions of the world ; to the wicked, to excite them to prevent the wrath of God by repent-
496 ST. JOHN.
ance. We shall see God: what tears ought not this hope to wipe away from our eyes ! The world shall not see him : what good things of this life can afford it any comfort under so great a misfortune ! Because Christ lives, we shall live also. Our life and glory are joined to those of our Head. His resurrection is the cause and the pattern of ours, and our life a participation of his. Cause me therefore to live in, by, and according to thee, O Jesus, my life and my eternal glory !
" 20. At that day ye shall know that I am in my Father, and ye in me, and I in you."
This verse is an abridgment of the Christian theo- logy, by the knowledge which it gives us of the Tri- nity, of the Incarnation, and of our own Sanctification. 1. Of the Trinity : because it is here declared that the Son is in the Father by the unity of his nature with him, and by the eternal birth which his Father gives him in his bosom, wherein he is, together with him, the principle from which the Holy Ghost pro- ceeds. 2. Of the Incarnation : because we here learn that our nature is in the eternal Word, the Son of God, by a personal union; that the church is in Christ, as his body, and that all Christians are his members incorporated with him. 3. Of Sanctifica- tion: because Jesus Christ is in us by his Spirit of adoption, to sanctify and to govern us, and to com- municate to us, as the head to its members, the life of grace and of glory. Accomplish in me, O my God, these last mysteries of thy love and thy mercy ! Vouchsafe to work that quickly in my heart which thou intendest to work in it at that day ! When will that blessed day come, wherein nothing shall
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continue veiled from our eyes, but we shall have a clear and distinct view of all things?
M 21. He that hath my commandments, and keep- eth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."
The love of God towards us is both the cause and the reward of our fidelity in keeping his law. He will love none but those eternally whom he loved first. His love will crown only those whom it supported in the combat, and rendered faithful in their obedience to his law. Oar love of God is the source of the true light, and of the saving knowledge of Jesus Christ in this world, and of the beatific sight of him in the world to come. It is neither study, nor wit, nor learning, which render us acceptable to God; but fidelity in performing his will. A soul which walks exactly in the way which God has pointed out to it, has, by means of a practical and sanctifying knowledge, a deeper insight into divine things, than those learned men of the world who know every thing, except how to love God and to save their own souls. " 22. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?"
There are abundance of Christians, even at this day, who, like this apostle, have very gross notions concerning the mysteries of religion. When the things of God are the subject of discourse, we must raise our minds above the senses and all the objects thereof. It is to the soul that the manifestation here spoken of by Christ is to be made. It is in the heart that his kingdom must be established by his Spirit.
498 ST. JOHN.
The world, which has no soul nor heart but only for sensible and perishing things, can neither receive this Spirit, nor have any share in this kingdom.
" 23. Jesus answered and said unto him, If a man love me, he will keep my words : and my Father will love him, and we will come unto him, and make our abode with him.',
A faithful obedience to the law of God, which is the effect and mark of our love, is likewise the thing which increases and improves it. It is not a transient love, nor the keeping of God's word in some parti- cular instances, which can engage him to make his abode in us as in his temple ; but it is the constant practice of his precepts, and the faithful performance of all his commandments. God counts not those among the number of his faithful and constant friends, who make no difficulty of betraying him frequently by sin. This great and divine visit, which God makes to none but the elect, and by which he draws them to himself, is only for those who love him to the end. A soul which, by a holy ambition, aspires to be the eternal temple of the ever-blessed Trinity, ought to have, as it were, an eternal disposition of doing the will of God. Whatever sanctity we de- sire in visible temples, let us preserve the same in our hearts; let us do in the latter what is done in the former, and banish out of the one whatever is not suffered in the other. God alone can enable us to comprehend what it is to contract as it were a friend- ship with him, to receive him into our heart, and to entertain him there in all his majesty and greatness. Let us serve the world, if it have any thing to con- fer upon us which is comparable to this. If none
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but God can advance us to such honour, let us serve him alone.
" 24. He that loveth me not keepeth not my say- ings : and the word which ye hear is not mine, but the Father's which sent me."
See here the question of Jude resolved. The world shall not see God, because it does not love him, nor keep his word. Whoever imagines that he can please God, and keep his commandments, without loving him, directly contradicts the very words of truth itself. Let us ultimately refer every thing to God, as the Fountain of all good, after the ex- ample of his only Son. His fidelity in observing the commands of his Father, is a just ground of shame and confusion to all those who do not obey him. A God becomes obedient, and a creature absolutelyre- fuses subjection. The obedience which we yield to the gospel is a homage which we pay to the truth and the wiil of God, to the mission of his Son, and to the foundation of that mission, namely, his eternal generation.
Sect. III. — The Holy Ghost teaches all things. The Peace of God not of the World. The Love and Obedience of Christ.
" 25. These things have I spoken unto you, being yet present with you. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."
The Holy Ghost, who, proceeding from Christ as the head, diffuses himself into his members, is sent
500 ST. JOHN.
from the Father by the Son, to enlighten their inward parts, and to teach them all things. In whatever relates to salvation we depend upon the Holy Ghost, as the Spirit of Jesus Christ, sent in his name, and through his merits, and given to him alone for him- self and his members. There is no grace but what is given in the name and for the sake of Christ : for God cannot look upon us as we are in ourselves or in Adam, to any other end than to punish us ; nor can he show us any mercy and favour, but only as he looks upon us in Jesus Christ. The Holy Ghost and his grace are necessary for us in all respects. The understanding has need of him, in order to know the will of God, and to receive comfort and consolation in this state of exile. The heart stands in need of him; because it is this Spirit alone who can teach it to do the divine will, by inspiring into it a love thereof. The memory has likewise as much need of him, to bring all things to its remembrance, and to fill it with the knowledge of salvation.
" 27. 51 Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid."
The peace of the world consists in rest, joy, plenty, and delights : the peace of Christ, in submission to the will of God, in the joy of charity, and in the hope of good things which are invisible. The carnal man is troubled, afraid, and ready to despair, when he is de- prived of temporal satisfactions, in which he places his happiness and finds his peace : the heart of a Chris- tian preserves its peace and tranquillity, even when it is deprived of Christ, as to his most sensible pre-
CHAPTER XIV. 501
sence and consolation. The world either gives peace only in fruitless and barren desires, or else gives only a false and counterfeit peace ; but Christ performs what he speaks, and his words produce their effect even in the heart, by fortifying it against the threats of the world, and against every thing which may dis- turb or interrupt its friendship with God. Let those who love the world seek that peace which it gives: thine, O Jesus, is sufficient for me. Put me into possession of it, I beseech thee, since thou art pleased I should enjoy it by a legacy of thy will, by a deed of gift made in thy life-time, and by right of inheri- tance.
" 28. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Fa- ther : for my Father is greater than I."
The interests of Christ ought to be dearer to us than our own ; but we can never seek the former with- out finding the latter. It is our duty to rejoice, in that God has more power to take away the ignomi- nies and humiliations of his Son, than men had to bring them upon him ; that he has more power to glorify his Son, than even his Son had to humble himself. His glory is ours, since we are his members ; but then for this very reason his humiliations and sufferings ought likewise to be ours by imitation, as they are by the application which he makes of them to us. O inconceivable love of our blessed Master, thus to conceal from his disciples that which was most grievous and afflictive in his departure, and to show them only the advantages thereof ! There is nothing
502 ST. JOHN.
wherein the greatness and magnificence of God shine forth more illustriously, than in the resurrection of his Son and of his members, by which he has found out a way to raise dust and ashes even to the throne of his majesty, and to communicate his glory to a piece of earth : for of this the very body of Christ is com- posed ; and it was in clothing himself therewith that he became less than his Father.
" 29. And now I have told you before it come to pass, that, when it is come to pass, ye might be- lieve."
Faith is the end of prophecies. Nothing is more proper to strengthen our faith in relation to those good things to come which we expect, than to con- sider how every thing which we have already re- ceived was foretold. The prediction of future events is one proof of the divinity of Christ. All the ancient prophecies, and even those of Christ during his life, tend to establish the belief of his resurrec- tion ; and this resurrection, being come to pass exactly as it was foretold, gives the strongest security imaginable for all which is to follow, even till the resurrection of his members, and the full completion of his mystical body. Nothing happens from time to time, but what has been foretold: but we take no notice of it, though it was foretold on purpose to strengthen and increase our faith.
" 30. Hereafter I will not talk much with you : for the prince of this world cometh, and hath nothing in me."
They are not in the least mistaken who attribute to the devil whatever is done by the spirit of this world, since Jesus Christ himself attributes it to the
CHAPTER XIV. 503
same author. He is the prince and the head of all those who follow his maxims, and act by his spirit: as Christ, though in a very different manner, is the Head of those who live according to his gospel, and follow the impulse of his grace. The men of this world imagine, that in following their passions they do their own will; whereas in reality they only obey that of the prince of this world, whose desires and designs they gratify and fulfil. A man therefore who is devoted to the world, and who follows the spirit thereof, how great soever he may appear to carnal eyes, is but a very vile and miserable object to the eyes of faith ; since he belongs to the devil, and is a slave to his will. The prince of this world can claim nothing in Christ, because Christ is not of this world; none being of it but by sin. He submitted his temporal life to the power of the devil, that he might by his death deliver us from slavery and eter- nal death. That which renders holy persons vic- torious over the devil, is their constant opposition to the world, and their fidelity in renouncing every thing which is according to its spirit.
" 31. But that the world may know that I love the Father ; and as the Father gave me command- ment, even so I do. Arise, let us go hence."
Christ goes to die and to sacrifice himself, out of love, out of obedience, and with courage. For whom are this example and this sacrifice both of love and of obedience designed, if not for Christians? That which he manifested at the time of his death, he likewise made manifest throughout the whole course of his life : and if we desire that our death should, like that of our Head, be a sacrifice of love
504 ST. JOHN.
and obedience, we must take care to make our life so too. This is not a counsel exhorting us to perfec- tion, but a law which lays upon us an indispensable obligation : since all our actions ought to have the love of God for their principle and motive, his glory for their end, and his will for their rule; which plainly shows us in what we should seek and glorify him, and by what we ought to testify the sincerity of our love towards him.
CHAPTER XV.
Sect. I. — Christ the vi?ie, and the Faithful the branches. Life and joy in him alone,
" 1. I am the true vine, and my Father is the husbandman.,,
Christ is the true vine, the excellent, spiritual, and heavenly vine, of which all others are but types and shadows : the vine planted by the hand of God in the womb of the virgin, in the field of the world, and cultivated by the same hand. This vine does not produce a bitter kind of fruit like that of the synagogue; but a wine, by which the world is re- deemed, washed, sanctified, nourished, strengthened on earth, and, as it were, inebriated in heaven. Christ resigned himself up to the hand of his Father, to be cultivated and pruned according to his will. Let us adore this heavenly husbandman ; and since we are branches of his vine, let us submit ourselves entirely to his care and management : for if he do not cultivate us after his divine manner, we can be nothing but unprofitable branches.
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" 2. Every branch in me that beareth not fruit he taketh away ; and every branch that beareth fruit he purgeth it, that it may bring forth more fruit."
Christian professors without works, are branches without fruit. That person has no faith, who chooses rather to be one day cut off and taken away from the body of Christ, than to be exercised and purged by the afflictions of this life, in order to bear the fruit of good works. Both good and bad branches are joined to the vine, but both do not bear fruit : the latter will not be separated from the vine for ever, till the great day of separation comes. There is no branch but what must feel the pruning-knife ; but woe to those branches which the husbandman passes by in this life, and about which he will use the prun- ing-knife to no other end but to cut them off entirely from the stock. The sufferings of the righteous and those of the wicked produce very different effects : the one are the better for them, and the other the worse. Whoever refuses to be pruned or purged, refuses to bear any fruit, and is willing to be cut off and taken away. Let us take great care that we do not reject the hand of this charitable husbandman.
" 3. Now ye are clean through the word which I have spoken unto you."
The word of Christ cleanses and purifies the heart of a Christian, by enlightening it, by showing it the true happiness, and the means of arriving at it, and by inducing it to renounce and amend its faults. It is a sort of knife, which serves to cut off from the branches all superfluous shoots, and which we must always have in our hand during this life. When God does not prune his vine by afflictions, he does Vol. III. Y 51
506 ST. JOHN.
it by his word and his grace, in causing it to prune itself by mortification and repentance. We are in- deed clean already, when Christ has washed us iu his blood : but even in the fairest branch there still remains something to be pruned and taken off. Nothing is more dangerous than to think ourselves altogether clean and pure in this world, and to ima- gine that we have finished the whole work which is to be done in our heart.
t;4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me."
Observe here two things absolutely necessary : The one, that we continue closely united to Jesus Christ by faith and charity, that we may live in and of him ; the other, that we receive from him the power to do good, because we cannot possibly do any of ourselves without the influence of his grace and his Spirit. It is not enough to be united to Christ our head by baptism, we must likewise unite our- selves to him by prayer, by good desires, by medita- tion, and by the practice of his gospel, which ren- ders him more effectually present to us. It is very proper, in order to renew in us the spirit of baptism, to offer up on ail occasions this address of the primi- tive Christians: *I renounce thee, Satan, with all thy pomps and works; and I unite myself, O Jesus, to thee, and give myself entirely to thy Spirit.' To separate ourselves from his church, which is his body, is to separate ourselves from him and from his Spirit. And what fruit can we possibly bear in a state of separation from this body, and without this Spirit, but only the fruit of malediction and of death ?
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" 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."
Admirable unity this of the Head with its mem- bers, of Christ with his church; which make but one, one only body as it were, one man, and one vine. Christ causes his members to bring forth much fruit, when he causes them to lead a life truly Christian ; when he animates all their actions with his Spirit, even such as are most ordinary and com- mon ; and when he engages them in the constant performance of good works. To this end he con- tinually infuses his virtue into them, as the head into its members, and as the vine into its branches, a vir- tue which always precedes, accompanies, and follows their good works, and without which they can be in no manner acceptable to God. The grace of Christ, the efficacious principle which produces all kind of good, is necessary to every good action, great or small, easy or difficult, and that both to our begin- ning, continuing, and finishing thereof. Without it, we not only do nothing, but it is certain that we can do nothing.
" 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."
Whoever abides not in Christ, and dies in that state, is fit for nothing but the fire, like a branch cut off and withered. That person who does not con- tinue united to the Head, will, 1. Be severed from the body, and have no share in the good things be- longing to it. 2. He will be deprived of the juice and sap of grace. 3. He will be abandoned to the
y2
508 ST. JOHN.
devil. 4. He will be cast into the eternal fire. And, 5. He will burn there continually, without ever being consumed. — Whoever presumes he can bear fruit of himself, is not in the vine : and whoever is not in the vine, is not in Jesus Christ : and whoever is not in Jesus Christ, is not a Christian: (St. Augustine.) Can any man without horror reflect on this threatening of the Son of God? And yet the world is full of these withered branches, namely, professed libertines, atheists, bad Christians, schis- matics, and heretics. Let us bewail the condition of these blind wretches, who will not so much as take the pains to examine whether they be in the vine, or be cut off from it; or who even flatter themselves that they are in it, and bear fruit, when in reality they are nothing but withered branches, ready to be cast into the fire. Let us likewise bewail, or at least fear our own condition.
" 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 three sorts of union, or three con- ditions, in order to obtain from God that which we desire : — 1. We must be united to Christ by a lively faith, and by charity. 2. We must be united to him by a love of his truth, and a frequent meditation upon his word, which is the rule of our desires, as being the book of God's designs, to which all our prayers and desires ought to be conformable. It is not sufficient to have faith and charity, we must continually nourish them with the word of God. To read it carelessly, and for fashion's sake, is directly contrary to that reverence which is due to it, and
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to our own spiritual advantage. It must be im- printed strongly on our minds, or, as it were, engraved deep in our hearts, that it may abide therein. No- thing but love can perform this, as nothing but love can cause us to practise it. 3. The third condition necessary to our being heard is prayer. It is by this that the branch draws the juice and sap of the vine, and receives from thence more plentiful nourishment. God leaves to those who love him the liberty to ask, and promises to give them every thing : because they neither love nor ask any thing but his will; and be- cause the Spirit who prays in them is the very same who hears their prayers.
" 8. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."
Here are three motives which cause our prayers to be heard : the glory of God, the edification of the church, and the sanctification of souls. These are three conditions always included in a true Christian prayer. Wherever the first is, which comprehends the other two, God always grants whatever is asked of him. All the glory which God is pleased to have out of himself, is chiefly reduced to that which he procures himself, by the operation of his grace in the hearts of men on earth, and by the manifestation of his glory in heaven. And indeed the production of the fruits of his Spirit in a soul, and the forming of one single Christian, are more to his glory than the creation of the material world, and the production of that wonderful variety of flowers and fruits : because it is by the former, that the mystical body, the spi- ritual world, is formed, in and by which he designs to be eternally glorified, of which his Son is the Head,
510 ST. JOHN.
and his Spirit the soul. Let us be under no uneasi- ness how to find out ways of glorifying God : there is none better or more necessary, than to use our ut- most endeavours in promoting our own sanctification and salvation, and likewise that of others. This is the great means chosen and appointed of God for the promoting of his glory, and is the fruit of the labours of the apostles, and the triumph of the grace of Christ. We cannot neglect this means without neglecting to glorify God.
" 9. As the Father hath loved me, so have I loved you : continue ye in my love."
We owe every thing to the free love of Christ to- wards us, as Christ owes every thing to that of his Father, by which he filled him with all the fulness of the Godhead. He chooses us to be his members, and on purpose to work in and by us all the good we do ; as his Father chose him to be our Head, and on pur- pose to work in and by him the miracles which he wrought. God loves his Son, and us in him. Christ loves his Father, and us for his sake. Let us, in like manner, love God in Christ, and Christ for the sake of God. The love of God, of Christ, and of a Chris- tian, make, as it were, a triple knot which shall never be broken in heaven, being that wherein eternal life and the great mystery of a blessed eternity do con- sist. Miserable is he, even in this world, who does not part with all to continue in this love ! Thou God of my heart, who didst first love me, cause me to continue with perseverance in thy love, that thy love may continue eternally in me.
" 10. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's com- mandments, and abide in his love."
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The keeping of God's commandments is the only- means to establish his love in us to all eternity. God inseparably annexes his love, and the eternity thereof, to the fulfilling of his law, and that even with respect to Jesus Christ himself. Observe here the love and obedience of the Son towards his Father, which could not possibly cease, nor be interrupted for one single moment, and which, notwithstanding, merits the eternal continuance of the Father's love towards the Son. The more absolute and infallible the di- rection of the Word was in relation to the human will of Christ, and the more efficacious and all-power- ful the operation of the Holy Ghost was in his heart, the more free was his will, his love the more worthy of God, and his actions the more meritorious. The fidelity of my love towards God, and the adherence of my heart to his law, can be nothing but the effect of thy almighty grace, O Jesus : vouchsafe, I be- seech thee, to produce this effect in me, in honour of that which thy Father produced in thee.
" 11. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full."
As the love of God is always followed by the ob- servance of his law, so the observance of his law is inseparable from true joy of heart. This is the joy of Christ, the Christian joy, the effect of *his grace, the fruit of his Spirit, and the seed and bud of that eternal joy which he will diffuse into his. members, with which he will, as it were, inebriate his elect, and overflow their hearts. This joy will not be full and perfect, till charity be so too, and the law fully and perfectly accomplished, and engraved so deep in the
512 ST. JOHN.
heart as never to be erased or blotted out. If we desire to rejoice as true Christians, let us make the law of God our delight and joy ; not a transient joy which proceeds from a barren and unfruitful reading, but that solid and substantial joy which arises from a sincere and real love, and from an exact and perse- vering practice. Senseless and stupid is that person who sacrifices this joy, and the hope of that in heaven, to a joy which is only carnal and momentary, and is the source of a thousand vexations and inquietudes even in this life.
Sect. II. — The commandment of Love. Friends^ not Servants. Christ's choice of the Fleet.
" 12. ^f This is my commandment, That ye love one another, as I have loved you."
Let us then carefully remember, that the com- mandment which is Christ's in the most peculiar man- ner, is, That we love one another as Christ has loved us ; that is, that we do it in and for God, to that de- gree, as even to lay down our lives one for another. Eternal happiness, then, does not cost so much as we imagine, since all the commandments are reducible to this concerning loving : to our loving our brother for the sake of God, and God himself in our brother. The school of God is a school of love and charity, where Jesus Christ as man is himself the first dis- ciple of his Father. Christ's love for us has his Father's love to him for its pattern, (ver. 9.) and he teaches us, as our Master, to form our love towards our brethren, by that love which he has manifested towards us. What a pattern is this to follow ! who can ever come up to it? Let us comfort our-
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selves : the divine Person who gave us this pattern will cause us to imitate it, if we fix our eyes upon him by faith, and pray to him with humility, and with a sincere desire of following his example.
. " 13. Greater love hath no man than this, that a man lay down his life for his friends."
How great then is the love of Christ, who laid down his life for his enemies, and who made them his friends by so doing, and treated them as the dearest of his friends ! In the world there is nothing which a man will not do to regain the favour of a powerful enemy, of whose assistance he stands in need, or of whose hatred he is afraid : but for a man to do this is not to love an enemy, it is only to love himself; it is an earnest desire and endeavour to preserve life, instead of a disposition to lay it down for the sake of another person. Thou alone, O Jesus, hast really had for thy enemies the love of a disinterested friend, without being influenced by any motives either of fear or of hope, and even foreseeing the ingratitude with which mankind would repay thy love. Such an example as this can only make those despair who do not place their hopes in thy grace : but, Lord, thou knowest that thy grace is, through thy grace itself, all my hope, and that I despair only of myself.
" 14. Ye are my friends, if ye do whatsoever I command you."
The whole of religion consists in doing the will of God, and in observing his law : this has been at all times, and under every dispensation, the inviolable condition of the covenant and friendship of God with men. Inconceivable goodness this ! He has a right to require of us life for life ; and he is pleased to re-
y3
514 ST. JOHN.
quire nothing but our obedience ! Blind perverse- ness, and incomprehensible ingratitude of the sinner, who rejects this condition which makes his happiness ; who prefers a yoke of iron, the grievous yoke of his own will, or rather of that of the devil, to the light and easy yoke of the will of his God; and chooses rather to be under the tyranny of the devil, than to have Jesus Christ for his friend ! Could we ever have presumed to aspire at such a friendship, if Jesus Christ had not promised it us of his own accord ? And yet such kind advances as these are not able to gain our heart ! This heart so corrupt and disor- derly when it rejects the friendship- of its God, is often so even when it accepts it. He has made the keeping of his commandments the necessary qualifi- cation for the honour of his friendship, and we would have him be satisfied with something quite different.
" 15. Henceforth I call you not servants ; for the servant knoweth not what his lord doeth : but 1 have called you friends; for all things that I have heard of my Father 1 have made known unto you."
The new law does not make slaves by fear, but friends by love. The knowledge of mysteries is reserved for Christians. The Jews had them all in the Scripture, but then the Scripture was as a letter in cypher, made up and sealed, of which they were only the bearers, as being no better than servants or slaves. It belongs to the Lamb to open this book of mysteries, to break the seals, to decypher this mysterious letter, and to unfold the secrets of it. If we desire to know them perfectly, let us be the friends of the Lamb. Let us become humble disciples of his word, as he himself became the disciple of his
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Father. All the truths of salvation were committed to the apostles as to trustees, that they might leave them to their successors. All truths are revealed to the church ; but a great many will not be perfectly unfolded till we come to heaven. The knowledge which we shall attain in our heavenly country, will only perfect and complete that of this life.
" J 6. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain ; that whatsoever ye shall ask of the Father in my name, he may give it you."
Let us here take notice of the conditions which are necessary to make men the friends and confidants of Christ, and, as it were, his ministers of state : — 1. They must not intrude themselves, but wait for the choice of Christ. 2. They must be ordained to the ministry by a lawful mission. 3. Not in order to lead an idle life, but to go and labour. 4. They must not wait till some work is offered them, but they must go and seek souls. 5. They must labour so as to bring forth not leaves, but fruit ; not in order to please, but to convert. 6. They must ultimately refer all the fruit to God, and not to themselves out of vanity, self-interest, &c. 7. They must do all for the sake of the elect, who are the fruit which remains always, because it has the eternal love of God for its root, and stands on the firm foundation of his divine election. 8. They must take care to fortify them against the trials and afflictions of this world, and to prepare them for them, that they may stand their ground in the time of temptation. 9. They must devoutly offer to God in prayer, both their labours and the fruit of
516 ST. JOHN.
them. 10. They must present to God his elect, as to a Father who begets them by his word and his Spirit. 11. They must present them in the name, and through the merits of Jesus Christ, in whom the Father has chose them, and by whom he has pur- chased them. 12. They must render themselves so devoted to the interests of God in their labours, and so familiar with him in their prayers, as to have the confidence to ask, and the hope to obtain, all things of him, for his glory, the good of the church, and the salvation of souls.
" 17. These things I command you, that ye love one another."
They must, 13. Keep up a good understanding be- twixt ecclesiastical labourers. This is very forcibly recommended as absolutely necessary in order to bring forth much fruit. It is easy to maintain and preserve it when all the servants have no other interest but that of their master. But it can never subsist and continue, when some of them seek their own glory, and have their own particular views. If, instead of a true, pure, and disinterested charity, there be no- thing among them but an outward political peace; this is not the thing which Christ requires. Division among the evangelical labourers, is one of the devil's artifices which is most successful against the work of God. In proportion as we love this work, we ought likewise to love the union which Christ recommends to his disciples as the only thing: to foment division is to carry on the devil's work, and to join with him.
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Sect. III. — The World the Enemy of the Faithful. The Jews inexcusable.
" 18. f If the world hate you, ye know that it hated me before it hated you."
In order to be the friends of Christ, it is neces- sary, 14. That men should expect tobe hated and per secuted by the world. The great consolation of those who are persecuted because they are not of the world, is to see themselves treated as Christ was. Those whom he vouchsafes to associate to his priesthood and mission, ought to have the same friends and enemies with him. Let us always remember the hatred the world bore to the sovereign Pastor of our souls, and we shall not be at all surprised to see the implacable hatred it shows against its servants. Where now is that world which hated and persecuted Christ ? And what was it able to do, but only to promote and ad- vance his glory and designs? The world which is at present, will have the same success and portion ; and we shall partake of the glory of Christ, if with him we suffer the hatred of the world. The first motive to induce us to suffer it patiently is, the ex- ample of our blessed Master, and the union we have with him.
" 19. If ye were of the world, the world would love his own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."
The second motive to incline us to bear the ha- tred of the world is, that it is a means whereby we may be assured that we are not of the world, that we do not follow its maxims, and are not guided by
518 ST. JOHN.
its spirit. The third motive is, that whenever the world forces us to separate ourselves from it, or hates us because we do it, we have a certain sign that God loves us with that eternal love by which he chooses and separates whom he pleases from the corrupt mass of mankind. Infinitely happy is he, whom it costs nothing but the friendship of the world to purchase that of Christ ! According to this word of truth, what other thoughts can we entertain of those who are courted by the world, and loaded with its favours, but only that they are of the world, and are adver- saries to Christ, if their hearts be set upon these false and imaginary good things? To be of the world, and to be a Christian — to be a Christian, and yet be loved by the world, — these are two strange paradoxes, and two propositions utterly irreconcilable with the gospel.
" 20. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you ; if they have kept my saying, they will keep yours also."
A fourth motive to engage us to endure the ha- tred of the world is, this necessary alternative, either we must not be the servants of Christ, or else we must be hated and persecuted by the world. We ought always to have this maxim in our minds, as a preservative against any fears or apprehensions of what the world can do to us. It is the truth which is the occasion of all the persecutions raised against the ministers of the gospel by carnal men. To pre- tend to preach it without offending and provoking them, is to pretend to be more wise and powerful
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than our blessed Lord himself. Let us, with pa- tience and peace of mind, and adoring in secret the judgments of God, bear the contempt and neglect of his word, and the storms which are raised against the truth; since this behaviour is peculiar to the most holy and religious persons, who treasure up in their hearts the maxims of Christ, and carefully ob- serve the rules of his conduct. Impatience, mur- muring, and vexation, proceed from the spirit of man, not from the Spirit of God.
" 21. But all these things will they do unto you for my name's sake, because they know not him that sent me."
A fifth motive to induce us to bear the hatred of the world is, because it is a great honour in the sight of God to be exposed as a mark to the malice of the world, for the sake of Christ and of his truth. Per- secution ought to give us a higher degree of esteem, affection, and acknowledgment for the grace of hav- ing known and received the truth ; because we see plainly in persecutors, what a misfortune it is for men not to have received it, and to be abandoned to their own darkness. Let us compassionate them and their ignorance, and be very far from insulting or despising them. We may possibly become what they are ; and they may become as happy as ourselves. We deserved the very same judgment which they did; and did not deserve that mercy which alone dis- tinguishes us from them. If ignorance does not hinder them from being guilty, how much more guilt do those contract, who sin in the very midst of light and knowledge, and wickedly abuse even these by employing them against the truth itself?
520 ST. JOHN.
" 22. If I had not come and spoken unto them, they had not had sin : but now they have no cloak for their sin."
Miserable is that person whom the divine benefits only render inexcusable ! This is often the effect of outward blessings, which the sinner abuses by his own infidelity. The greatest of all gifts, which was that of Christ incarnate, and the peculiar favour of hearing him preach, rendered those inexcusable who ought to have expected and known him by the pro- phecies which had pointed him out. They did not want light, since that shined in the midst of their" darkness, and it was only by reason of that darkness of their mind, or the hardness of their heart, and the violence of their passions, that they rejected it. That God did not soften their heart, nor change their cor- rupt will, as he could have done, was a judgment which did not in the least excuse their sin, since it was the punishment of some other sin, and since God owes the sinner nothing but punishment.
" 23. He that hateth me, hateth my Father also."
The good or evil which is done to Christ, or to his members, reaches even God himself. To reject the Son, is to reject the Father, who is one and the same God with him. To affront an ambassador, is an indignity offered to the prince whom he represents. To despise a preacher, is to despise him from whom he derives his mi>sion. The sins which are com- mitted against the pastors and ministers of the church have a peculiar guilt in them. God is thereby dis- honoured as the author and institutor of religion, and Christ as the priest and universal high priest, of whom the other are only the representatives and vicegerents.
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" 24. If I had not done among them the works which none other man did, they had not had sin : but now have they both seen and hated both me and my Father."
The more new and extraordinary any mission is, the more reason have we to reject it, if new and ex- traordinary miracles do not prove it to be of God. Jesus Christ himself did not think fit that his miracles of charity, meekness, humility, and other virtues, or his divine manner of preaching the word of God, should of themselves oblige men to receive him, when he declared himself sent from God to reform reli- gion. That man puts his salvation into the hands of an impostor, who believes a new apostle without miracles; but, on the other side, he shuts his ears against the voice of God, who does not yield to the evidence of miracles, by which God alone can speak to men. Our having received Christ does not fix us in a state of security ; we have reason to fear, lest we should be condemned for not having made suffi- cient use of his mysteries.
" 25. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause."
It is no other than to hate God, for a man to re- fuse to obey him, and to oppose the establishment of his kingdom and religion ; because to do this is to declare himself an enemy to his glory, which depends upon that establishment. This expression, a To hate God," raises horror, and more still, " To hate him without a cause." And yet we certainly hate him, when we do not love his law, his government, the dispensations of his providence, &c. We have
522 ST. JOHN.
no such direct thought or formal purpose ; but ac- tions include all this. What cause can there pos- sibly be to hate a God who is goodness itself, and who never did any thing but good to us ? But in sin there is neither reason nor justice.
" 26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :"
Let us humble ourselves in the lowest manner imaginable before this adorable mystery of the Trinity of the divine Persons, in which our faith has for its object a Father without beginning, who begets a Son — a Son, who, together with him, and by the fruitful nature which he receives from him, produces the Holy Spirit, who is the substantial and consub- stantial love of the Father and of the Son, and equal in all respects to them both. Let us adore the in- carnation of the Word, which is likewise here inti- mated to us; since, if Jesus Christ were not God, he could not send the Holy Ghost, for he could send nothing but what he produced ; neither could he re- ceive the testimony of the Spirit of truth, if what he had said concerning his divinity were false. Let us with gratitude admire the mystery of the mission of the Holy Spirit into the church, in order to form it; into the ministers thereof, that they might co-operate with him in the forming of it; and into the faithful, to enable them to overcome the world, and to cause them to enter into the structure of Christ's body. What have we to fear? The Spirit who is in the church and in our hearts, is stronger and more powerful than he who is in the world and in the
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wicked. He is a Spirit of comfort, who is proof against all the tribulations, persecutions, and afflic- tions of the world : a Spirit of truth, who is proof against all delusion, artitice, and lying. He is a Spirit of comfort to those who deprive themselves of all worldly comforts, on purpose to follow Christ : he is a Spirit of truth, because he gives men a love and relish for it, forms the preachers and disciples thereof, and bears testimony to the incarnate Truth by his external gifts and his internal operation, by miracles and Christian virtues, by his light which makes this incarnate Truth known, and by the strength and courage he inspires into martyrs and confessors, to enable them to own and confess it. In vain do men use their utmost endeavours to suppress errors by human methods alone, without the assis- tance of the Spirit of truth. To do this is his pe- culiar work ; it is in him that we must put our whole confidence, in order to have him in our heart, in our mind, and in our mouth. We should frequently invoke him as the Spirit of truth, in opposition to the spirit of error and seduction.
" 27. And ye also shall bear witness, because ye have been with me from the beginning."
There are two inseparable witnesses of the Son of God — his Spirit and his word ; or his Spirit work- ing both inwardly and outwardly in the church, and his Spirit speaking by the mouth of his apostles and ministers. This is the settled and established way of God, with which he very rarely dispenses. There is no truth but what comes to us by the testimony of the apostolical word, by Scripture, or by tradition; nor any necessary ministry but what the apostles re-
524 ST. JOHN.
ceived of Christ, in order to leave it to the church. It was on this account that the church was founded by those who had been with Christ from the begin- ning, that by them and their successors the channel of truth and of mission might be derived down to us in an uninterrupted course from Jesus Christ, the source and fountain thereof. Let us keep to the channel, if we desire to keep to the fountain.
CHAPTER XVI.
Sect. I. — Persecutions foretold. The Comforter promised.
" 1. These things have I spoken unto you, that ye should not be offended."
The word of God is the true consolation of Chris- tians under afflictions, and a powerful preservative against scandal or offence. When we expect the worst, we are surprised at nothing : but we are always deceived, when we persuade ourselves that we shall find the world favourable to the truths of the gospel, and that we shall be able to reconcile it to the max- ims of Jesus Christ. The only safe precaution we can take, is to hope for no quarter from it, and to rely upon nothing but the power and goodness of the Spirit who is promised to us. Human foresight has no other way of encouraging men, than in raising them above dangers by the hope of avoiding them ; the prediction of Christ gives them no other hopes of overcoming the world, but only by assuring them that they shall sink under the malice thereof. The motto of the carnal man is, Overcome, that you may
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not suffer : but that of the Christian is directly con- trary, Suffer, that you may overcome ; be trampled upon, that you may not fall; die, that you may live.
" 2. They shall put you out of the synagogues : yea, the time cometh, that whosoever killeth you will think that he doeth * God service." [* Fr. Offers a sacrifice to God.]
That is certainly a very deplorable time, when men think they honour God by persecuting the truth and the disciples thereof. That time is come ; and will end only with the world : and therefore our pa- tience must not end until the term of our lives ex- pires. We are always in hopes of seeing impiety humbled, and innocence victorious : but we deceive ourselves; for time in its whole extent is the season of this world, that of Christians is eternity. The fear of death is sometimes a less dangerous tempta- tion than that which proceeds from the love of religion. It is very grievous, to be looked upon and treated by the ministers thereof as an impious wretch, un- worthy of all commerce with God, as a rotten mem- ber, capable of spreading a general corruption in the society of the saints : this is, to a devout person, a death more terrible than that of the body. In vain do those who persecute good men with fire and sword, flatter themselves with the uprightness of their in- tentions, and their zeal for religion, if they are either blinded with their own passion, or hurried on by that of others, for want of due examination. Men often think they sacrifice to God a wicked person, when at the same time they are sacrificing to the devil a servant of God.
" 3. And these things will they do unto you, be- cause they have not known the Father, nor me."
526 ST. JOHN.
Ignorance in the true worship of God, and in his designs concerning his Son, has been the cause of a great number of crimes and sins; but was itself the effect and punishment of other sins. If such an ignorance can excuse from sin, we may justify the persecutors of the apostles. When men have once rejected the light, as the Jews had, there are no sins of which they are not capable. That penal darkness which sin spreads over the heart, does not only oc- casion it to run precipitately into crimes, but even persuades it that it serves God in committing them. A double injustice and misery this, for men to af- front God by persecuting his servants, and endea- vouring to destroy his worship and religion, and at the same time to expect that he will reward them for it. My God, how dismal is that state, wherein men think they follow the divine light, when they have no other guide but their own darkness ; wherein they take evil for good, and sin for virtue !
" 4. But these things have I told you, that, when the time shall come, ye may remember that I told you of them."
Truths bring forth fruit in their proper season, though, when they are first taught, they frequently seem to be cast away. It is a pernicious com- plaisance towards our friends, to conceal from them mortifying and afflictive truths, when it is expedient and profitable for them to know them. Christ does not afflict his disciples merely for the sake of afflict- ing them, but to show them how much they stand in need of him, and to oblige them to watch and pray, and to distrust both the world and themselves. It is an invincible proof of the truth of the Christian
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religion, that Christ foretold exactly whatever was to happen both to himself and to his church; and that his church, being opposed by all the powers of the world, should yet triumph over them all by the sole strength of the word and the Spirit of God.
" — And these things I said not unto you at the beginning, because I was with you. 5. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou ?"
A discreet pastor knows how to give his admoni- tions and consolations seasonably, and according to the wants of persons. We ought to fix and settle the minds of men in a lively belief of the almighty power of God, and of the grace of Jesus Christ, before we show them the difficulties, dangers, and temptations, which they will meet with in the ways of God : as Christ confirmed his apostles in the be- lief of his divinity, by the miracles and wonders of his life, before he clearly discovered to them the mystery of his death, and the persecutions which they themselves were to undergo. We have but little curiosity as to the things of eternity; our hearts are more taken up with the good or evil things of this life, than with those which are reserved for the world to come. We have not Jesus Christ now visibly present to ask him any question : but he is present in the Scriptures and in his church to answer us \ and he renders himself present in prayer, to speak to those who know how to render themselves present therein to him by a lively, intent, and re- verential faith.
" 6. But because I have said these things unto you, sorrow hath filled your heart."
528 ST. JOHN.
How rare and uncommon a thing is the love of the cross, and how few are there whose minds are not dejected at the sight of its approach ! There is no sensible enjoyment whatever which we fear to lose, which does not take up our mind and heart more than all the invisible good things which are the ob- jects of our hope : so little are we yet settled and established in faith. Joy and sorrow are the two passions which generally employ the whole applica- tion of the mind and activity of the heart: it is therefore a matter of great importance to choose a proper object for those passions, and to be no other- wise affected with it than we ought. That sorrow which is according to faith, is not an idle, languishing, and inactive sorrow ; but a sorrow which is intent on God, and on the things of eternity; a sorrow which knows how to ask what is proper of God in prayer, and to beg of him light and information con- cerning our present state, and grace to make a good use of that light, that it may be a means to guide us in following him to that place whither he is gone before. Christian sorrow may enter into the heart, and affect it very much ; but it ought never to fill it, or entirely to take it up. It may dwell, but it must not command there, nor assume an absolute dominion. Faith and hope ought still to have the ascendant over it.
" 7. Nevertheless I tell you the truth : It is ex- pedient for you that I go away: for if I go not away, the Comforter will not come unto you ; but if I de- part, I will send him unto you."
Death, according to the language of Christ's love, is no other than a kind of journey. It is a passage
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or going from earth to heaven. He hides from his disciples whatever is grievous and afflictive in the sacrifice of his death, and shows them only how ne- cessary and expedient it was for them. Order must be strictly observed : earth, defiled and profaned by the sin of Adam, and by so many crimes and sacri- leges, must be purified by the sacrifice of the cross, before it can receive the Holy Spirit ; the sin of man must be expiated by the death of the true victim, before he can be reconciled to God by his Spirit; and the heart of man must be washed in the blood of his Saviour, before it can become the temple of the Holy Ghost, and contract with God the new covenant, of which Jesus Christ is the mediator by his blood, and the bond and surety by his Spirit. We cannot have, at one and the same time, the com- forts both of earth and of heaven : we must make our choice. The engagements of affection even to the most holy persons are obstacles to holiness, and to spiritual consolations, which are more pure, solid, and advantageous. How much more then do carnal passions and criminal affections render man unworthy of God !
" 8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:" Faith discovers to us three different states of man : 1. Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ. 2. Under grace, in which state sin is over- come, and righteousness acquired by faith in Jesus Christ risen from the dead, and by the hope of invisible treasures. 3. In the peace and glory of heaven, where Christ will reign with his members, Vol. III. Z 57
530 ST. JOHN.
the devil with all the reprobate being banished into hell by the last judgment. Thus faith shows us three principal and fundamental truths, taught here by Jesus Christ, and explained by Paul, Rom. iii. 9, 22. i. 17, 18. v. and vii. which comprehend the whole Christian theology, which is designed not for one people alone, like that of the law, but for the whole earth. The first is the general corruption of nature in Adam, and, in consequence of that, the reisn of sin until the coming of Jesus Christ. The second is the reparation of our nature in the new Adam, and the reign of Christian righteousness by his grace. The third is the condemnation of sin- ners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judg- ment. None but the Holy Ghost can give us a cer- tain knowledge and an indubitable proof of the wound of original sin, and of the disorder it has caused in the world. The mysteries of the establishment of the true righteousness by Jesus Christ, are still more impenetrable without faith. And the judgments of God in the temporal and eternal punishment of sin, are, to human understanding, a profound and un- fathomable abyss.
" 9. Of sin, because they believe not on me:" Nothing is more capable of giving us a true no- tion of the great corruption of the world by sin, than the incredulity of the Jews, who were only hardened by so many benefits, prophecies, and miracles, and provoked and exasperated even by the meekness of Christ. Envy, obduracy, and opposition to the known truth, are, in those who have received a greater portion of light, a plain and evident token of the
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dominion of concupiscence. And yet we cannot from thence arrive at this knowledge without the assistance of the Holy Ghost. The consideration of the incredulity of so many people ought to con- vince us, that we as well as they were no other than children of wrath. The sins of others show us what we ourselves should be without the grace of Christ.
" 10. Of righteousness, because I go to my Fa- ther, and ye see me no more:"
It is the fruit of the descent of the Holy Ghost, that we know both the unprofitableness of the legal and carnal righteousness, and the necessity of the righteousness of God, by faith in Jesus Christ raised from the dead, ascended into heaven, and there hid from the sight of men, to be the object of their faith and confidence until his manifestation at the last day. If the true righteousness consists in setting our af- fections upon nothing which is visible, ye sons of men, how long will ye suffer your hearts to be bowed down toward the earth ? What advantage is it to you to love vanity, and to seek after lies? " Seek those things which are above, where* Christ sitteth on the right hand of his Father." It is from thence that true righteousness comes. It is there that true happiness is to be found.
" 11. Of judgment, because the prince of this world is* judged." [* Fr. Already.]
It is the gospel, preached by the mission of the Holy Spirit, which discovers to us the wrath of God, which will one day break forth against the impiety and unrighteousness of men. It was by publishing the last judgment, and proclaiming Jesus Christ to be the Judge of the quick and the dead, that the
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532 ST. JOHN.
apostles began the preaching of the gospel. The prince of this world is already condemned, and the sentence of his condemnation is executing every day, since that of the descent of the Holy Ghost, when three thousand souls were taken away from him as from a usurper. Idolatry destroyed, the Gentiles con- verted, the possessed delivered in the name of Jesus, the gospel every where received, and the martyrs sacrificing their lives rather than offer incense to the devil; all this evidently shows that he stands con- demned, and is stripped of all. Ye blind men, who still cleave to the world, and place therein all your hopes and expectations, what will become of you, since your prince is already judged and condemned to eternal punishment ?
" 12. I have yet many things to say unto you, but ye cannot bear them now."
Christ here practises that which he teach*es, giving only milk to children, and proportioning his truths to the apprehension of his auditors. He sows the seed of the most sublime truths, and of the whole system of ecclesiastical knowledge, which the Holy Ghost will one day unfold and particularly explain to them ; just as we now proceed with respect to children, whom we teach the mysteries of the Trinity and of the incarnation only in general. It is the duty of a good pastor to instruct his people accord- ing to their capacity. A director of the conscience must explain and lay open the truths and ways of God to the souls under his care, in proportion as God is pleased to open their understanding and their heart, and as far as it is useful and profitable for them. He must study this wise and prudent con-
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duct of Christ, and beg of him the grace to imitate it on proper occasions.
" 13. Howbeit when he, the Spirit of truth, is come, he will guide* you into all truth : for he shall not speak of himself; but whatsoever he shall hear, that shall he speak : and he will show you things to come.', [* Fr. Teach you.]
Since every truth of faith and salvation was de- livered to the apostles to be consigned to the care of the church, whatever they have not taught in the Scripture, is neither a matter of faith, nor necessary to salvation; and whatever is contrary to that which they have taught, is false and erroneous. It belongs to the Holy Spirit to cause those seeds of truth which Christ sowed in the heart of his apostles, to spring up and bear fruit, to enlarge and explain them, and to make them both understood and loved. The method of teaching the truths of religion which is peculiar to the Spirit of truth, is to inspire them into the mind and heart, and to give men both the un- derstanding and the love of them. The Spirit of truth is the internal, almighty, and infallible teacher thereof, only because he proceeds from the eternal truth and wisdom, and in receiving from thence his essence, together with it receives all truth ; as the eternal truth and wisdom receives it from his Father by his eternal generation. In like manner the church, when she teaches her children, does not speak of herself, but speaks only that which she has heard from the Spirit of truth by the Scripture. Whoever is particularly called to study, explain, and defend the truth, ought to depend very much upon this Spirit: he ought to adore, to invoke, and to
534 ST. JOHN.
draw him down by ardent desires and good works, that he may by his assistance be able to penetrate into the truths of Christianity. To expect that he will satisfy our curiosity concerning future events, is to tempt and dishonour him : the truths, the mys- teries, and the hopes of the other world, are the things which he comes to show us, and they are these which we must beseech him to cause us both to be- lieve and love.
" 14. He shall glorify me; for he shall receive of mine, and shall show it unto you."
As the mission of the Son was for the glory of the Father, so the mission of the Holy Ghost is wholly designed to glorify the Son, in establishing his kingdom which is the church, in making his name known throughout the world by the preaching of the gospel, in forming his members by the new birth and the new life which he gives them in him, and in manifesting his power and glory by miracles, by the gift of tongues, by prophecies, and by all the other effects of the gifts of this Holy Spirit. All effects whatever of holiness and piety, and all the works of grace, come from the Holy Ghost, as the Spirit of Jesus Christ; a Spirit, who, proceeding from him, does from all eternity receive every thing from him, and who was in time sent and given only to him and to his members, for the sake of his merits alone, and only for the accomplishment of his designs, and the formation of his body. The divine persons even honour those from whom they pro- ceed ; and whatever proceeds from God, either does actually honour him, or at least ought to do it. We ought, therefore, to make no use of the gifts of
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our Creator but what tends to his honour, by ulti- mately referring them all to his glory, and using them only according to his will and his design in be- stowing them upon us.
" 15. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you."
The Holy Ghost proceeds from the Father and the Son, as from one and the same principle. Whatever the Father hath is the Son's, and it is from the Father that the Son receives power to pro- duce the Holy Ghost, by communicating to him whatever he himself receives from the Father, namely, his essence. Every thing which was showed to the apostles and to the church, came from the Son, and by him from the Father. Christ repeats what he said before, on purpose to admonish us the more earnestly, that we ought not to teach the faithful any other doctrine but what the apostles learned of the Holy Ghost, or which is included therein. God showers down his blessing in a very plentiful manner upon the words of a good pastor, who preaches no- thing but what he receives from Jesus Christ, not solely by the study of his word, but likewise by prayer and meditation.
Sect. II. — Joy after Sorrow,
"16. A little while, and ye shall not see me : and again a little while, and ye shall see me; because I go to the Father."
Joy succeeds sorrow. Christ sometimes hides himself from those whom he loves most, but not for any long time. The whole term of this present life
536 ST. JOHN.
is but a little while ; and therefore all the joy or sor- row thereof can be but little : every thing therein is of very short continuance. Neither that which is agreeable and pleasant, nor that which is painful and afflictive in this world, deserves to be regarded. Christ having given his apostles the preceding com- forts and consolations, he now speaks more plainly to them concerning his departure : but then he adds to those consolations the hope of the resurrection, which is the foundation of them all. He is snatched away from us by death, only in order-to be restored to us in the fulness of power and glory, and in a condition to be the object of our joy and of our eternal felicity.
"17. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me : and again a little while, and ye shall see me: and, Because I go to the Father? 18. They said therefore, What is this that he saith, A little while? we cannot tell what he saith."
Men will not understand either the necessity of suffering, or the shortness of this life. The words of Christ are sometimes obscure, on purpose to oblige us to apply ourselves more diligently to the study of them, and to have recourse to him in order to under- stand them. That which he had so often told them concerning his death, and very lately concerning the treacherous design of one of the twelve, ought to have prepared their minds for these words : but the time of light and understanding was not yet come. The obscurity or difficulty of religious matters does not dishearten or discourage true disciples, but, on the contrary, excites them to seek after light and under-
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standing, in humbly acknowledging their own igno- rance : whereas the proud take occasion from that obscurity, either to ridicule the things of God, or to neglect the study of them, or to murmur against God, and blaspheme him on that account. It is the settled order of providence, that we should depend one upon another for our instruction in truths which are obscure, and should all of us together have re- course to God, when men are not able to explain them to us.
" 19. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again a little while, and ye shall see me?"
Christ goes to meet those who sincerely desire to know the truth. He prevents their questions, be- cause the desire of the heart is a prayer which God hears distinctly; but he grants it only in the manner and measure which he thinks fit. A good pastor ought to rejoice, when he sees the faithful take de- light in discoursing concerning the mysteries and truths of Christianity, and in humbly desiring to be informed concerning that which they do not under- stand. He ought, on his side, to take delight in entertaining them on such subjects, in preventing them in their doubts, and in explaining to them whatever it is useful for them to know.
" 20. Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy."
The world rejoices for a moment while the righ-
z3
538 ST. JOHN.
teous are in tears: but the joy of the latter shall be eternal, while the former shall be eternally in sorrow. That which passed at the death and resurrection of Christ, is a lively representation of what his mem- bers suffer in this life, and of what they will enjoy in the glorious life hereafter. The present life is, as it were, three days, wherein the world triumphs in oppressing the righteous, and the righteous groan under the power of the world. Christ himself as- sures us, that sighs and tears are our lot and portion, and yet it is our chief care how to avoid them. If we eagerly desire and seek after the joy of the world, we show ourselves willing to weep and lament with it eternally. All tears are not Christian tears : concupiscence has hers as well as charity. For a man to weep because he is deprived of the object of his passion, is to weep like a reprobate, if faith do not correct this unhappy motive, and cause the heart to acquiesce and submit. Happy is the penitent who changes his vain or criminal joys into holy and salutary tears, through the hopes that God will change his momentary sorrow into eternal joy.
"21. A woman when she is in travail hath sor- row, because her hour is come : but as soon as she is delivered of the child,* she remembereth no more the anguish, for joy that a man is born into the world." [* Fr. A son.]
Jesus Christ is this Son, born to a new, glorious, and immortal life, by means of his resurrection, which is his third birth. The pangs of travail are endured on the cross, where the old man suffers to bring forth the new. Can we ever forget this mys- tery of our salvation ? The church, as also every
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one of us, was brought forth upon the cross, amidst the pains, and by the death itself of Jesus Christ. Let us remember that we were born upon the cross; and that our regeneration or new birth being at pre- sent imperfect, the proper time for our joy is not yet come. As this whole life is, as it were, the travail of child-birth ; so it will be followed by eternal joy, when Christ entire shall be perfectly regenerated or born again in his glory, that only Son consisting of the Head and the members, of whom the Father will say to all eternity, " This is my beloved Son," &c. Let us, by the hope and expectation which the Christian faith gives us, but take a foretaste of that joy which is to succeed our pain and sorrow, and these will appear as nothing. Such is the law of child-birth ; and there is no dispensation, not even for Jesus Christ himself.
" 22. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you."
The apostles partook of the joy of our blessed Saviour's resurrection, because they had partaken in the sorrows of his death. The greater share we have in the latter during this life, the greater shall we have of the former in heaven. The joy of the world affects only the senses, or the imagination ; the joy which penetrates and fills the heart, is the joy of God. This is the only joy which cannot he taken from us ; because God is the only good of which we cannot be dispossessed against our will. The godly sorrow of repentance and mortification attracts the eyes of Christ towards our hearts; and these gracious looks produce therein a solid and sub-
540 ST. JOHN.
stantial joy which tends to salvation. None but God can raise in the hearts of his servants a real and un- feigned joy, even amidst the sharpest sorrows and afflictions of this world. The sinner has no kind of joy but what may be taken from him against his will, because it all comes from without : the Christian is under no apprehension of losing his joy, because the only object of his love is in his own heart.
Sect. III. — Prayer in the name of Christ. Con- fidence in him.
" 23. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you."
In order to obtain every thing of the Father, we must pray in the name and through the merits of Jesus Christ, as the Redeemer, Mediator, and Head of the church. In this manner the church prays, and thus all her children ought to pray. The sin- ner, as a child of Adam, deserves only to be rejected of God. He has no right to offer up any prayer, but only as he is a child of God, and a member of his Son; nor to speak to God, but by his Spirit. But then he begins to become such, whenever he earnestly desires it. When a man presents himself before God in prayer, full of his own perfections and deserts, he is but little disposed to expect every thing only through Jesus Christ. No man can pos- sibly pray too much like a beggar and a criminal, like one who has nothing, who is unworthy of every thing, and who has not even a right to pray but by and in Jesus Christ alone. Prayer is the business of the heart : he therefore who asks only with his
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lips, without the desire which is of faith, well de- serves not to be heard.
" 24. Hitherto have ye asked nothing in ray name: ask, and ye shall receive, that your joy may be full."
There are abundance of Christians who deserve the same reproach; few prayers being truly Chris- tian, and offered in the spirit of faith, with due con- fidence, and through Jesus Christ. There are some who are always ready to put their trust and confi- dence in some saint, recommended to them by men as a proper object of their devotion, and who neglect what Christ himself recommends to them, which is to place their devotion in adoring, praisiug, return- ing thanks, and praying to God through Jesus Christ, and in expecting no manner of grace or bless- ing, but through him alone. Every thing is pro- mised to the performance of the single duty of prayer : because prayer, truly so called, includes in it a sin- cere desire to be the servant of God; this desire necessarily produces a diligent application to the means of being so; and this application excludes whatever is not conformable to the will of God. He grants to the prayer of those who love him, not that which may give them a transient and imperfect satis- faction, but that which is instrumental to them in attaining to the full and perfect joy of eternity, and in gaining even here below the joy of faith and hope, which alone fills the heart, supports it, and gives it peace.
" 25. These things have I spoken unto you iu proverbs : but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.',
542 ST. JOHN.
The time of the gospel is the time of light, of truth, and of mercy; because every thing is re- vealed, though it be not yet placed in the broad and open day. The Jews were in the light in compari- son of the Gentiles, but they were in darkness if compared with Christians : and the faith of Chris- tians is but darkness in comparison of that light which the blessed enjoy. The truths which our blessed Lord taught his apostles during his life, were for the most part obscure to them, because their heart was not then illuminated with the light of the Holy Ghost. Christ could have given them this light before : but it was expedient for them not to receive it till after his death and resurrection, that they might know it was the fruit and effect of those mysteries. Whenever we open the sacred book, we may assuredly expect to find nothing therein but parables, as they may be called, unless God vouchsafe to open our understanding with a ray of his light. When, O my God, will that happy time come, when nothing shall be obscure to us; when we shall behold every thing in the clearest and brightest light ?
" 26. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:"
It was not clearly and fully known, that Jesus Christ was the Mediator betwixt God and man, and that every thing was to be asked and granted in his name, till after he had shed his blood, opened hea- ven, and sent down the Holy Spirit upon his church, and till so many gifts of that Spirit, and so many mira- cles wrought by the apostles, had appeared in the world. It seems as if the time of praying to God in
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the name of Jesus Christ were not yet come in re- spect of a very great number of Christians; so little are they disposed to receive and to act according to this truth. From the time that we are assured that Christ is our Mediator, we must not in the least doubt but that he prays for us, since this is the very function of a Mediator. I am very sensible, O Lord, that thou prayest for me, since I find in my- self the powerful effects of so many graces and mer- cies, which none but thou couldst obtain for me.
" 27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God."
God's loving us with the love of a Father, is a cer- tain sign that we are ingrafted into the body of Christ by faith and charity ; for he loves none after that manner but only in his Son. And Christ's dwelling in our hearts by faith and love is a certain sign that God loves us; since his love is the first of all his gifts, the source of our faith and our love, and even of the gift of his beloved Son, which he gave us by the incarnation. We may justly think, that our being in Jesus Christ, by a lively and active faith, is a state of continual prayer, or a state which attracts the love and favour of God, unless the sallies of con- cupiscence are an obstacle thereto; as the state of Jesus Christ, both God and man, is an eternal prayer, which continually solicits the love and mercy of God in behalf of sinners.
" 28. I came forth from the Father, and am come into the world : again, I leave the world, and go to the Father."
The eternal generation of the Son in the Father,
54.4 ST. JOHN.
his humble incarnation in his mother, and his glo- rious life in his resurrection and ascension, are three divine births worthy of our frequent adoration, as comprehending all the greatness and dignity of Jesus Christ. Let our faith pierce the veil of these plain and common words, which contain under them the two greatest mysteries of Christ, the incarnation and the resurrection — his humiliation and his exaltation. Let us adore these mysteries; let us imitate the hu- miliation of Christ, and we shall then partake of his exaltation. This incomprehensible self-denial of the Son of God, whereby he stripped himself as it were of all the greatness, riches and glory of his eternal birth, to stoop so low as to our meanness, poverty, and misery, is but very badly imitated by us, if our hearts be set upon the greatness, riches, and glory of this world. Christ, by his resurrection and ascen- sion, teaches us to separate ourselves from this pre- sent world, and to disengage our affections from earthly things. Every thing in him preaches this doctrine, but it is a doctrine which we cannot resolve to put in practice.
M 29. % His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. "
When God himself vouchsafes to resolve our doubts, and to disperse our darkness, we are as it were transported into a region of light. This vicis- situde of darkness and of light is useful and advan- tageous to us : the former humbles us, and the latter gives us comfort. The one teaches us not to attri- bute the light to ourselves; the other, not to be de- jected under darkness : and both cause us to adhere to Christ, and to depend upon him. His grace is
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necessary in order to our endeavouring to get out of darkness, and to keep us from leaving and forsaking the light.
" 30. Now are we sure that thou knowest all things, and needest not that any man should ask thee : by this we believe that thou earnest forth from God."
A person whose conscience is perplexed with fears and apprehensions, and who cannot discover to men the temptations to which his faith is exposed, and the inquietudes which disturb his heart, is never more sensibly convinced that God is the God of his heart, than when he comes himself of his own free grace to dart his light into it, and thereby to show him plainly that he continues in God's favour, that his faith is pure, and that his heart is devoted to his service. Show, Lord, I beseech thee, that thou art my God. Prevent the wants of a heart which knows not even how to lay them open before thee; which does not so much as think of doing it; and which frequently shuts out from itself that light and consolation of which it stands most in need. It was in order to come into my heart that thou earnest forth from God thy Father.
" 31. Jesus answered them, Do ye now believe? 32. Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me."
A man sometimes thinks himself proof against every thing, who is very near his fall. The divine favours and consolations make us sometimes forget- ful of our own weakness. It is a double instance of
546 ST. JOHN.
God's mercy to any person, when with one hand he fills his soul with the sweetness and comfort of his love, and with the other infuses into him a salutary dread of the unfaithfulness of his own heart. This reproof was a seasonable admonition for the disciples; but they did not thereby apprehend that they were shortly to leave and forsake him in his tribulations, who was so careful to prevent their afflictions by his divine consolations. How ungrateful are we ! always ready to receive benefits at the hands of God, and always ready to desert him for the sake of every trifle. It is the comfort of holy persons, when forsaken by men, to consider that God is with them in their tri- bulation, though they be not always sensible thereof.
" 33. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation:* but be of good cheer; I have overcome the world." \_*Fr. Afflictions : but have confidence.]
The ground of our confidence in Jesus Christ is, that he has overcome the world and all its tempta- tions, for himself and for his members. Let us seriously meditate upon this admirable conclusion of his last sermon. The peace which he leaves to his servants does not consist in having nothing to suffer from the world, but in despising every thing it can make us suffer, through a full trust and confidence in him. He declares that in the world we shall have tribulation : but all the tribulations or afflictions of the world are as it were blunted, and have lost their strength and power, by the victory which Christ has gained over it. It is one of the last and dying cares of Christ to make us sensible of the necessity of our
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having afflictions in this world ; and yet the whole care of a great many is to have none at all. They choose rather to have peace with the world, than to have peace with and in Jesus Christ ; because they love the good things of this world, and are afraid of temporal evils. We must expect the worst which can happen to us from the hands of men, and hope for the best from the grace of Christ : this is the only way to possess our soul in peace. It is the peace of Christ which overcomes sin in us, and the malice of men for us, by the same power whereby he overcame the devil and the world. No, my Saviour, I desire no peace but that which is the fruit of thy victory; I am resolved to have none but what is al- together consistent with thine.
CHAPTER XVII.
Sect. I. — Christ Prays for his Glorification.
" I. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee :"
Our blessed Saviour teaches us to join prayer to our words of comfort and exhortation; which reach no farther than the ear, if God vouchsafe not to accompany them with the unction of his grace and his Spirit. It is the order observed by the church in her liturgy, that the reading and expounding of the words of Christ and his apostles should precede the prayer of consecration. Christ's lifting up of his eyes represents to us that lifting up of the heart, which makes one of the principal parts of prayer. The first condition of the Christian sacrifice is obe-
548 ST. JOHN.
dience; for the first sacrifice is that of the will. The obedience of our adorable victim is exact, even to the very hour of his sacrifice : for that it belongs not to the victim to choose the hour of its immolation, but to wait for it. It belongs only to him who is the ab- solute disposer of life to prescribe the term and limits of it. It is the glory of every creature to be sacri- ficed to its Creator: but the life of Christ, sacrificed to his Father, is the meritorious cause of our glorifi- cation both of his natural and mystical body, and the great means which God himself chose in order to establish his kingdom and his glory. A priest, or a bishop, ought not to consider his own honour, or the dignity of his ministry, any otherwise than in conjunction with the glory of God, and this in imi- tation of Jesus Christ, who looks upon his Father as the beginning and end of all his own glory. Happy are those members of his, who, after his example, desire no other glory but that which comes from God, and desire it only for his sake. The first in- tention and end of the sacrifice of Christ is the glory of his Father.
" 2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him."
The second intention and end of the sacrifice of Christ is the salvation and glory of the elect. The lot and portion of all mankind is in the hands of Jesus Christ. All nations are his inheritance. He will save and glorify them all in those whom his Father has given him, and drawn to him, by the preaching of the gospel. Christ's zeal for the ac- complishing of his Father's designs, and his love
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towards us, cause him to refer his death and resur- rection to the salvation and glory of his members. What a shame is it to see Christians so cold and indifferent in the business of eternal life, when the Son of God sacrificed himself to purchase it for them ! They are so far from entering into the way which leads to it, that they are even ashamed to speak con- cerning it : as if they were designed for somewhat else, and as if it was for others that Christ died and rose again !
" 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."
If life eternal consist in the knowledge and love of God and of his Son Jesus Christ, then none are happy in this world, but those who make it their business to know and to love God. All other know- ledge is but vanity and vexation of Spirit, when it is not ultimately referred to that knowledge in which our whole felicity ought to be placed. Who would not pity those fine wits who know every thing except the gospel; whose memories are stored with all the actions of antiquity, except those of Jesus Christ; who make a thousand discoveries in arts and sciences, and neglect the art of sanctifying themselves, and the science of salvation ! To know God without Jesus Christ, is to know life eternal without knowing the way which leads to it, the guide who conducts us thither, and the source of that knowledge and love which put us into possession thereof. Grant, O my God, through Jesus Christ thy Son, that I may nei- ther love, nor ardently desire any thing but this knowledge, and that I may know thee only iu order to love thee.
550 ST. JOHN.
" 4. I have glorified thee on earth : I have fin- ished the work which thou gavest me to do."
To glorify God is to finish the work which he has given us to do, and not to undertake any other merely of our own head, how great and considerahle soever it may possibly be. We have no other business on earth but to glorify God : and in order to this, every one has his particular work appointed him. Woe to that person who seeks his own glory in the work of God ! How great is the difference betwixt Jesus Christ and the generality of Christians ! His work is finished together with his life; ours is scarce be- gun when we are forced to leave this world. Christ, who was sent to preach the gospel to the poor, has discharged his mission and fulfilled his ministry, and is now going to seal them with his blood. My God, how much reason is there to fear, that very few preachers can at the time of death have a confidence bearing any proportion to this ! Such a confidence at the last hour is the portion of a good pastor, who has spent himself in the labours of his office, and more especially of him who dies a sacrifice for the truth which he has preached or defended.
" 5. And now, O Father, glorify thou me with * thine own self with the glory which I had with * thee before the world was." [* Fr. In.]
Blind is that person who seeks any other glory be- sides that which God is pleased to give to us in him- self, as well as to our adorable Head : to our Head, by diffusing upon his human nature, and even upon his body, the brightness of that glory which the Word always had in God; to us, by causing us to receive of his fulness. In Christ, this is the perfection of
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the incarnation; in us, it is the consummation of Christian sanctification ; and the one as well as the other is the execution of God's eternal decrees, and of the free predestination of the head and of the members in God, wherein the present and the future time are both equally present. God glorifies those in heaven and in himself, who glorify him on earth and in them- selves. In Christ, as well as in his members, God crowns nothing with his glory but the gifts of his grace : but through his grace and goodness, these very gifts become in his sight the merit which de- serves eternal glory.
Sect. II. — Christ prays for his Apostles.
" 6.% I have manifested thy name unto the men which thou gavest me out of the world : thine they were, and thou gavest them me; and they have kept thy word."
Christ would have no ministers associated to his priesthood but those who are chosen, sanctified, and given him by his Father. Men cannot appoint themselves to that office, nor dispose of their own persons, since they belong to God who made them, who by his eternal election more particularly appro- priated them to himself, who delivered them from the slavery of the world, and gave them to his Son. What is man, that he should be made the gift of God to his own Son ? What is a soul, that Christ should glory in having received it of his Father, and should vouchsafe to claim it as his proper right ? But then, what is that soul which disdains to belong to Christ, and which chooses rather to be the slave of sin, and to return to the bondage of the world?
552 ST. JOHN.
We are Christ's, not only by the single title of his Father's donation ; we are his likewise by the title of his labours and his preaching, whereby he has manifested his Father's name unto us; by the title of his grace, which has kept us from ruining ourselves in transgressing his law;- by the title of faith, the gift of which he has bestowed upon us; and by that of charity, which he has shed abroad in our hearts, to enable us to keep the word of God. How unjust, how ungrateful, must that person be, who refuses to belong to Jesus Christ !
" 7. Now they have known that all things, what- soever thou hast given me, are of thee:"
The Christian faith causes us to know God as the fountain of all good, even of that which is in Jesus Christ himself, of his divinity, his mission, his word, his miracles, and his virtues. This acknowledgment and confession which Christ makes so often, that he has nothing but what he has received, is a very great and important lesson for Christians. The pride and presumption of the sons of Adam put them continu- ally upon seeking after some good in themselves which is not a gift of God, that they may make it a foun- dation of merit in respect of all the gifts which God has bestowed upon them. Our blessed Saviour does not act after this manner.
" 8. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me."
The knowledge of the incarnation and mission of Christ is a very great gift of his to us ; and the word by which we know them, is a gift of God to Jesus
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Christ, and of Jesus Christ to men, which requires abundance of gratitude and acknowledgment. An evangelical labourer ought to set a value upon his vocation and mission, not so as vainly to pride himself in it in the sight of men, but to humble himself in the sight of God on the account of his own unworthi- ness. To the end that the Word may be received, a twofold gift is necessary; the one external, by preaching; the other internal, by the operation of grace : there being in the heart no docility with re- spect to the divine word, if God do not produce it therein by his Spirit.
" 9. I pray for them : I pray not for the world, but for them which thou hast given me ; for they are thine."
Christ prays particularly for his apostles: and he teaches us to pray often and with great earnestness for the pastors, and for all those who labour in the church. It is his love towards her which causes him to pray for them; and because they are conse- crated to God for her benefit and advantage. Our love towards God our Father, and towards the church our mother, is extremely weak, when our spiritual governors are not remembered in our prayers. The world, that body of wicked persons, which does and always will subsist, though some oi' its members be taken from it, lies under a continual curse, and is treated as one excommunicated, who has no share in the sacrifice of Christ any more than in his prayer. What opinion then ought we to entertain of the world for the future ?
" 10. And all mine are thine, and thine are
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554 ST. JOHN.
mine;* and lam glorified in them." [* Fr. What- ever is mine is thine, and whatever is thine is mine.] The interests of God and of Jesus Christ are the same ; but Christ regards them more as they relate to his Father, than as they relate to himself: and he has so great a concern for his apostles, more because they are God's, than because they are his own ; more be- cause they are to be the instruments of his Father's glory, than because he himself will be glorified in them. Kindle, Lord, I beseech thee, this pure zeal in the hearts of thy ministers. Let thy glory be the end of all their labours, as the glory of thy Father was the only thing which thou soughtest upon earth. Happy is that pastor, who, through a perfect freedom from all self-interest, and a real disengagement from every thing, can with Jesus Christ truly say to God, " Whatever is mine is thine;" and who can, from a sincere and ardent love, add, " Whatever is thine is mine !" Miserable is that minister of Jesus Christ in whom Christ is not glorified !
" 11. And now I am no more in the world, but these are in the world, and 1 come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are."
The invisible protection of God is never wanting to his servants, when he deprives them of his visible protection. It would be something very dreadful to faith, for a man to see himself in the midst of the world without Jesus Christ, did not faith itself assure us, that he is with us in temptations and afflictions. Christ asks of his Father that which he himself will do together with him, to manifebt his eternal origin
CHAPTER XVII. 555
from him as God, his dependence upon him as he is man, and the necessity of praying to God to support us in our conflict with the world, and, when that is over, of ultimately referring to him the glory of the victory. — Let us imitate Jesus Christ, who addresses himself to the different perfections of God, according to the different occasions which have relation to them. Let us adore and invoke the holiness of God, ao-ainst the corruption of the age; the almighty power of his name, against the power of the world and of hell ; his unity, against that multiplicity of objects which divide and distract our minds here below : and so of the rest. Holy Father, keep us, we beseech thee, by thy holiness and thy divine unity ; and conduct us at last to that perfect and consummate unity, which has for its original and pattern that of the Trinity itself.
" 12. While I was with them in the world, I kept them in thy name : those that thou gavest me I have kept, and none of them is lost, but the son of perdi- tion ; that the Scripture might be fulfilled."
A pastor ought, after the example of Christ, to be in the world to no other end, but only to seek and to keep the elect of God. It is matter of great com- fort to such a pastor to be able to say, that he has kept those who have been intrusted, but not abso- lutely given, to him. On the contrary, it is a great misfortune to a flock when it has a pastor who pre- tends to keep it in his own name, as belonging to himself, for his own glory, and by his own virtue and power. The loss or perdition of the wicked always afflicts a man of God: but he adores his judgments and unsearchable counsels, and humbles himself under
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556 ST. JOHN.
his almighty hand. The word of God is fulfilled in his judgments, since it is so frequently declared there- in, that he will destroy those who break his law, and that he will exercise his justice against slanderous and perfidious persons.
" j3. And now come I to thee; and these things I speak in the world, that they might have my joy ful- filled * in themselves." [* Fr. The fulness of my
Christ comforts his servants, not in giving them the joy of the world, hut in making them partakers of his own. It is a very great consolation under the apprehension of afflictions and persecutions, to hear a holy pastor pouring out his soul in prayer, with all the tenderness of a Father towards us, and with all the confidence of a son towards God. The joy of hope passes easily from a father's heart into that of his children. The joy of the world is an empty thing, s^nd empties the heart, only that it may fill it with vanity ; but the joy of Christ is full of the divine unction, which fills, supports, and comforts the heart. It has its fulness even in this life; what then will it be in the other, when perfect love shall give our heart its full dimensions, that we may receive the plenitude of the divine gifts, and " be filled with all the fulness of God !"
" 14. I have given them thy word ; and the world hath hated them, because they are not of the worlds even as I am not of the world."
Fidelity in following and preaching the word of God in its purity is inconsistent with the friendship of the world. There is no danger of being hated by the world, when, through fear of displeasing it, we
CHAPTER XVII. 557
abstain either from following the way of truth, or from teaching it ; for from the time that we act thus, we ourselves are of the world. The gift which God gives of his word, in the manner wherein he gave it to the apostles, is inconvenient and grievous to those who love the comforts and conveniencies of this life : but how advantageous is it to those who know how mucji better it is to be hated by the world with Jesus Christ, than to be loved by it !
45 15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."
Those who love the church, and are called to the service of it, must continue in the world, notwith- standing its contrariety and opposition to Christ, out of submission to his will, in order either to promote the salvation of the world, or to be crucified in it. There is reason to hope, that God will keep those from the evil and corruption of the world, who re- main in the midst of it by his order and appointment, or on the account of the duties of their state and vo- cation. But we run a great risk of perishing, when we are under no engagement or obligation from God to continue therein. There are abundance of per- sons who ought earnestly to beseech God to take them, as it were, out of the world, that they may perform the great work of repentance, and that they may, in the retirement of some proper place, be secure from the corruption of the world: there are others, whose duty it is to beg of him the grace to remain in the midst of it, without being corrupted thereby. This last must be the subject of those prayers which the faithful are to offer up in behalf of their pastors.
558 ST. JOHN.
" 16. They are not of the world, even as I am not of the world."
Let the repetition of this truth make the clergy sensible, how different their life ought to be from that of worldly persons, and how much they ought to abhor the maxims of the world. To resemble Christ in this respect is a very great proof of a call to the ministry. What is the design and meaning of this " as," but only to inform us, that we must hate the world, resist and oppose its lusts, and be ready to be crucified by it as Jesus Christ was?
" 17. Sanctify them through thy truth : thy word is truth."
The sanctity or holiness which Christ asks for those whom his Father has given him, is a Christian holiness, spiritual, internal, and conformable to the spirit of his religion; instead of the Jewish sanctity, which was only carnal, external, &c. The truth and the immutability of the word of God, are the seal of all his designs concerning them and his whole church, and the rule of true and substantial piety. The clergy, whose lives are to be a pattern to others, ought to take greater care than others to form their piety by the word of God and the spirit of the church. It is not enough, not to be of the world, to keep at a distance from its vices, and not t) follow its maxims; we must be the servants of God by a true holiness and by all Christian virtues. The renouncing whatever remains in us of the cor- ruption of the world, is the beginning of true holi- ness; which consists in faith, hope, and charity, whereby we are united to God.
" 18. As thou hast sent me into the world, even so have I also sent them into the world."
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None ought to be more opposite to the world, or to be more truly and substantially holy, than he who is sent into the world to labour towards the sanctifi- cation of souls. Why are so few ecclesiastical per- sons strictly holy? It is because they are generally sent into the world before they have ceased to be of the world, and before they have taken any pains about their own sanctification. It is not at all strange, that those who are already corrupt, should, by their conversation with the world, proceed to the highest degree of corruption ; since even the most holy persons are sometimes corrupted thereby, and lose their own souls. The mission of Christ is the source and the pattern of all mission in the church. How can those, who take upon them the ministerial office without being called and sent, look upou Jesus Christ as their pattern, and as the original of their ministry?
" ]9. And for their sakes I sanctify myself, that they also might be sanctified through the truth."
How can Christ possibly fail of obtaining the sanctity for which he prays, since he asks it in con- sideration of his own sacrifice, which is the great and solemn prayer of our Mediator, and the infinite price of our sanctification ? We can be truly sanctified only by charity; and this charity could be pur- chased for us by nothing but the sacrifice of the cross. For a man to sanctify and to sacrifice himself are one and the same thing. Both consist in de- stroying the old man, either by death, or by mortifi- cation, for the sake and the honour of God, and in order to be united and consecrated to him alone. The sacrifice of martyrdom is the most excellent way
560 ST. JOHN.
of sanctification, for that it manifests the greatest disengagement from the old man, and the greatest contempt both of life and of pain ; the one the most dear, and the other the most dreadful thing to human nature; and because this contempt proceeds from the strongest and sincerest desire of being united and consecrated to God. O Jesus, sanctify me in truth. O good Shepherd, grant to thy church a great num- ber of pastors, who may be able every one of them to say, I sanctify myself for thy sheep, that they also may be truly sanctified.
Sect. III. — Christ prays for the salvation of all the Elect.
" 20. % Neither pray I for these alone, but for them also which shall believe on me through their word ;''"
The success of the preaching of the gospel, and the faith of those who hear it, are the effect of the prayer of Christ, and of his sacrifice, which is the most holy and efficacious of all prayers. There is no manner of grace, no degree of faith whatever, which is not the fruit of the prayer and of the sacri- fice of Jesus Christ. There are no Christians in any age whatever, who do not owe their faith to the word of the apostles, who are apostles even in respect of those who are at this day converted to the faith : because it is their very word which has been con- veyed down to us by the hands of their successors. If it were not the same word, it could not be the same church ; since it is upon the word that the church is founded. A bishop, a priest, and indeed every ecclesiastical minister, ought to imitate the ex- ample of Christ in offering up frequent and fervent
CHAPTER XVII. 561
prayers in behalf of the church, and in offering him- self in sacrifice for her sake.
" 21. That they all may be one ; as thou, Father, art in me, and 1 in thee, that they also may be one in us : that the world may believe that thou hast sent me."
The unity of faith tends to the unity of charity: and both together terminate in the wonderful and eternal unity of the mystical body of Jesus Christ in heaven. We shall there all be one, not in or by ourselves, but in God, and in the very unity of the ever blessed Trinity. Who can possibly compre- hend the dignity of the church and of her children, and how the unity of the Father and of the Son in the Holy Ghost, is the source, the pattern, the cause, and the end of the unity of Christ's members in the spirit of sanctification ? " One in us;" namely, in the Father, who, by adopting and regenerating us as his children, makes us partakers of the divine nature, to honour and imitate that inexpressible communica- tion which he makes of his essence to his own Son in his eternal generation: in the Son, of whom we are all members, composing together with him but one and the same body, of which he is the sole Head, which he rules and governs, and to which he communicates his life, that he may honour both the communication which he, together with the Father, makes to the Holy Ghost of the life received from the Father himself, and likewise the communication which he, by the Holy Ghost, makes of his own life to man, to whom he united himself in unity of per- son by the incarnation, which communication is in honour and imitation of that unity: in the Holy
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562 ST. JOHN.
Ghost, who is, as it were, the soul and life of this body, the bond which unites all the members to one another and to their Head, and the love with which they love one another; and this in order to honour what he is with respect to the Father and the Son, namely, their bond of union, the foundation of their complacency, and their eternal and consubstantial love.
" 22. And the glory which thou gavest me I have given them ; that they may be one, even as we are one:"
Christians receive by baptism the glorious quality of being the children of God, which belonged to none but the only Son of God. He was the only Son in all respects, but he was pleased not to con- tinue so, having associated us to his person by the divine adoption, in order to unite us to himself by the strictest and most tender union. He gives us likewise his glory, in giving us for our spiritual food and sustenance his glorious flesh, which changes our corrupt nature, and, as it were, mixes us with his, and renders us one flesh, one blood, and one and the same spirit with him. Christ no doubt intended by this repetition to raise in our minds a serious and attentive consideration of this divine unitv to which we are called. Though we be not able to compre- hend it, it is not at all the less credible, and it is the more valuable on this account. Let us render our- selves as worthy of it as we can, by carefully main- taining peace and union with our brethren, and en- deavouring to the utmost of our power to preserve the unity of the church. Nothing does more plainly show that the church is the work of God incarnate,
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than that spirit of unity and charity which reigns therein, even among the most distant members: ver. 21. The spirit of schism, and whatever bears any resemblance thereto, ought to be abhorred by all true Christians.
" 23. I in them, and thou in me, that they may be made perfect in one ; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."
All religion, and all the designs of God, tend to unity. Christ becomes the bond and centre thereof by his incarnation. All the fulness of the Godhead dwells in him substantially, really, and perfectly, by the person of the Word; he dwells in Christians spiritually by faith; and all men, in some manner, dwell in him bodily by the flesh which he took of them.' It is through Jesus Christ, that thos« who are incorporated with him receive the perfection and consummation of that unity which they have with God and with one another. The love which God bears towards us as his children, in adopting us in and by Jesus Christ, is the source of Christian unity ; as his eternal love of Christ is the cause of his pre- destinating him to that adorable unity which makes him both God and man. The consummation of unity is the perfection of charity : and those incom- prehensible methods which God has chosen to estab- lish a perfect charity among men, are a proof of the incarnation, and the effect of his exceeding love to- wards us. The more our unity with Christ resem- bles his unity with his Father; the more does the love of the Father towards us resemble that love which he has for his only begotten Son. Grant, O
564 ST. JOHN.
my God, that all our thoughts and actions may have a constant tendency to promote unity and charity with our brethren : and re-unite us all in thyself, O thou adorable unity and charity.
" 24. Father, I will that they also whom thou hast given me be with me where I am ; that they may behold my glory, which thou hast given me : for thou lovedst me before the foundation of the world."
How full of consolation, both to the afflicted apostles and to all Christians, is this confidence, with which Christ, as Mediator, and in virtue of the blood he is going to pour out, desires, that his faith- ful servants may be where he himself is, to be made happy by the sight and participation of the glory of his divine and human nature ! This is a conse- quence of the unity concerning which he has just now spoken. Christ entire, consisting of the Head and the members, and composing but one body, and, as it were, one only Son of God, cannot be any where but in the bosom of the Father; neither can he possibly be there, without being glorified, and, as it were, overflowed with the glory of God. Christ ulti- mately refers, both the glory which he has received by his incarnation, and that which he is to receive by his resurrection, to the love with which his Father loved him before the foundation of the world, as to its source and original. It is in him that we are predestinated to the same glory : and we can never arrive at it, but only by the same way of humility and mortification.
" 25. O righteous Father, the world hath not known thee ; but I have known thee, and these have known that thou hast sent me."
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Faith, by which we know the mission of Jesus Christ, and by him his Father, is the foundation of all the other gifts of God. The world, abandoned to its darkness and ignorance, remains therein, only because it loves its own darkness more than the light of God. To think of this should make us tremble, and cause us to humble ourselves under the almighty hand of God ; since we ourselves were once of the world, and may be so again, if God vouchsafe not to support us with the same grace by which he sepa- rated us from it. Let us with Jesus Christ adore the justice and righteousness of God, in rewarding the good, and in punishing the wicked.
" 26. And I have declared unto them thy name, and will declare it ;* that the love wherewith thou hast loved me may be in them, and I in them." [* Fr. Made known thy name unto them, and will still make it known.]
Let us not be puffed up with the knowledge which we have of God. It proceeds not from our- selves, but from the goodness of God, and the grace of Jesus Christ. The word of Christ makes God known; the Holy Ghost perfects this knowledge, and renders it useful to us by charity or love; and love establishes Christ in us, and us in him, in order to our consummation with him in God to all eter- nity. Christ, in ascending into heaven, did not abandon his church. His Spirit and grace make known his Father's name in all succeeding ages. Whatever conceptions of the greatness and majesty of God we may here frame from faith and from the holy Scriptures, that knowledge which is reserved for us in heaven is of a quite different nature.
566 ST. JOHN.
Grant, O my God, that I may have no other knowledge of thy name and thy perfections, but what may serve to confirm thy love towards me, to increase mine towards thee, and still more and more to form Christ in my heart, till thou vouchsafe to glorify me in him, and him in me.
CHAPTER XVIII.
Sect. I. — The garden. The Jews fall to the ground. Christ taken and led to Annas,
" 1. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. "
Every circumstance of our blessed Lord's passion which the Holy Ghost has delivered to us, must needs contain something which is instructive and useful. This brook, over which David passed at the time of his humiliation and flight from his un- natural son Absalom, puts us in mind that the in- gratitude of that person was but a type or shadow of that of the Jews in after ages, and of all sinners. Into this garden of tears and sorrows does Christ now go, to expiate with his blood the sin of Adam, committed in a garden of delights. Far is he from desiring to avoid death, since he goes freely and voluntarily to cast himself into the hands of his ene- mies, and in retirement and prayer to wait for their coming.
" 2. And Judas also, which betrayed him, knew the place; for Jesus oft-times resorted thither with his disciples."
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The remembrance of the prayers, in which our blessed Lord had so often passed whole nights in this place, and of which this traitor had been himself a witness, is not capable of softening his heart. When the sinner is fully possessed with his passion, all external means which God uses to prevail with him have no effect upon his mind.
" 3. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns, and torches, and wea- pons."
Let us fear and tremble, when we see Judas desert from the Son of God, to go into the service of the devil; leave the company of Christ's disciples, to put himself at the head of his enemies; and re- nounce the office of an apostle, to perform that of a traitor. He chooses to make himself a slave to these corrupt priests and great pretenders to zeal for the law, and to be the minister of their passions, rather than to be the minister of the charity and the priest- hood of Jesus Christ. The being a slave to one single passion, as Judas was to his avarice, is enough to render a man a slave to the passions of all other men. Could this wretch have possibly imagined, that these weapons and soldiers could prevail against Christ, had not his covetousness entirely blotted out of his mind the remembrance of what his Master had done before his eyes, to render all the former attempts of the Jews against him fruitless and in- effectual ?
" 4. Jesus therefore, knowing all things that should
'DO
come upon him, went forth, and said unto them, Whom seek ye ?"
568 ST. JOHN.
The Holy Ghost has been very careful to prevent the scandal or offence which the weak might take at the sufferings of our blessed Saviour, by informing us expressly that he suffered nothing but what he clearly foresaw, and what he chose to suffer. Men are bold in dangers on no other account, but only because they do not foresee the consequences: Christ exposes himself to that very danger which he fore- sees, and can avoid. This question, " Whom seek ye ?" was a very great admonition to these persons, had but their minds been open to receive it; since it plainly showed the power of that person, who blinded them so far as to hinder them from knowing him whom they sought: but it is one effect of this sort of blindness, not to be sensible of the blindness itself.
" 5. They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them,"
He who came to seek sinners on purpose to give them life, is here sought by sinners in order to be put to death. In this every sinner may behold a lively representation of his own ingratitude and per- fldiousness. The token of the kiss having been rendered insignificant, the Jews are not now able to distinguish and to know Christ. Thus God, when- ever he pleases, renders all the precautions of men vain and ineffectual, and breaks all their measures and designs.
" 6. As soon then as he had said unto them, I am he, they went backward,* and fell to the ground." [* Fr. Were thrown down.]
They all fall to the ground, and yet not one of
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them perceives and owns the hand of God, or the omnipotent voice of Christ. Thus God often ruins the fortune, the designs, the health, &c. of the wicked ; but none are converted by making a good use of this judgment, but only those whose hearts he vouchsafes to touch with the powerful influence of his love. Judas, an apostle, an eye witness of Christ's miracles, nourished so long with his word, and pre- obliged by so many favours, is thrown down, but not converted : Saul, a persecutor of the apostles and of the church, who had never known Christ, who still breathed out threatenings and slaughter against his disciples, is no sooner thrown down, but he yields, and becomes meek and gentle as a lamb. The reason is, because the latter is inwardly pierced with such light and grace as it is in vain to resist, and the former is abandoned and given up to his own reprobate mind. O my God, how profound and un- searchable are thy judgments ! I adore them, and submit myself to them.
" 7. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth."
God allows the sinner time to recover himself, and gives him opportunity to make useful reflections upon his fall. But something else besides time and opportunity is necessary, otherwise his heart will only grow more obdurate. These miserable wretches seek that which they ought ; they seek the Saviour of the world, but it is in order to destroy him — and by this they destroy their own souls. It is but too true, that we often seek with greater industry and perse- verance occasions of ruining ourselves, than we do those of attaining to salvation. Of how much use
570 ST. JOHN.
and advantage would it be, for every one of us fre- quently to put this question to himself, " Whom seekest thou ?" Jesus Christ, or the world ? If the former, is it in order to adore him, or to crucify him by thy sins ?
" 8. Jesus answered, I have told you that I am he. If therefore ye seek me, let these go their way :"
Christ, forgetting the care of his own life, is soli- citous only how to save the lives of his apostles. The very same word in the mouth of Christ has very different effects : at one time it is like a thunderbolt, which strikes down all it meets; at another, it is like a gentle breath of air, which passes by without doing the least harm. Thy power, O Jesus, is triumphant whenever thou pleasest : and thou art now just going to subject it to thy enemies, because it is thy will and pleasure so to do. Christ gives a plain and evi- dent proof of his absolute power, by giving law to this band of soldiers, and obliging them to do what he thinks fit.
" 9. That the saying might be fulfilled which he snake, Of them which thou gavest me have I lost none."
This saying, which has two proper and literal meanings, the one relating to temporal, the other to eternal life, plainly shows the copiousness of the word of God. Whoever is in the hand of Christ, is in perfect safety. Happy the person who continues therein : but how can we do this, if Christ himself vouchsafe not to take hold of us, to guide us, and to unite us to himself! Lord, I hope I am of the number of those sheep which thou wilt never lose ! Let thy eyes, thy Spirit, and thy heart, be always
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watchful over ray conduct and my salvation. For without thee there is nothing to be expected but dangers, perils, and inevitable destruction.
" 10. Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his riaht ear. The servant's name was Malchus."
This action of Peter is a representation of the vain endeavours of the pride of man without grace. Nature is very earnest, zealous, and presumptuous : but all earnestness or zeal which does not proceed from the Spirit of God, is of no long duration. Christ guides Peter's hand, and permits him not to do any other harm to this servant, but only what was requisite to give himself an opportunity of doing good to his enemies, of instructing his disciples, and of edifying all persons. The right ear is an emblem of docility, obedience, and a true understanding of the Scriptures, which will not be found any more, either in the priests or the people of the Jews, until Christ shall one day restore them to them by his grace.
" 11. Then said Jesus unto Peter, Put up thy sword into the sheath : the cup which my Father hath given me, shall I not drink it ?"
Christ here teaches the clergy to abstain from all violent proceedings. He sometimes heals the wounds which the precipitate conduct of the chief pastors has made without his orders. He restores to its for- mer state what they cut off through a rash and in- considerate zeal; and commands them to put up the sword which they use unseasonably. God must be obeyed, whatever the event may be. He who loves him cannot endure to be deprived of any opportuni-
572 ST. JOHN.
ties of suffering for him. To dispose a man to look upon these as a gift and present from the hand of God, it is necessary for him to be a true disciple of Christ, who first made sufferings honourable, and discovered the value of them. Let us take great care, that we be not of the number of those sinners who decline the cup of repentance and mortification, and who are overjoyed to meet with such spiritual guides as dispense with them, and by their conduct hinder them from looking upon this cup, as a great favour, and a precious gift of the divine mercy. What knowledge, what authority soever in the church, those may have who divert us from perform- ing repentance in the strictest manner, or without reason dispense with our performance of it, let us rather believe Christ, who enjoins us to do it, and teaches us to love and practise it in a spirit of obe- dience. Happy is that penitent, who says to one of these imitators of Peter, the cup which God out of his fatherly love has given me, shall I not drink it, to avoid that sentence which he will one day pronounce with the utmost severity of an inexorable judge ?
ts 12. % Then the band, and the captain, and officers of the Jews, took Jesus, and bound him."
O adorable captivity, O sacred bonds of our blessed Saviour! By these, 1. He expiates the ill use of our liberty. 2. He obtains for us the grace to use it well. 3. He sets us free from sin, and makes us become the servants of righteousness, in which con- sists the glorious liberty of the children of God. 4. He sanctifies the imprisonment and confinement of his disciples, and even of criminals. — How hon- ourable to the ministers of Christ are bonds, which
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he endured before them, if they endure them for his cause and in his spirit ! How delightful is a prison, when a man considers that he is the prisoner of Jesus Christ, that his present condition has been sanctified by him, and that he is chosen of God to honour him particularly in that state ; to be consecrated to him in it, and to reap the spiritual advantage peculiar thereto ! Grant, Lord, I beseech thee, that thy bonds may be endured with this spirit, both by the innocent and by the guilty.
" 13. And led him away to Annas first: (for he was father-in-law to Caiaphas, which was the high priest that same year.)"
This appearance of Christ before a person who had no authority is one part of his humiliations. He submits to this, that he may multiply the num- ber of them, and add to the shame which he bears in the stead of sinners, and In order to their salvation. The iniquity of Christ's enemies triumphs in this; but his humility triumphs abundantly more. There are in the world many of these fatal alliances, which engage men to have a hand in many acts of injustice, and sometimes even in the most heinous crimes. Of bow great importance is it, to contract an alliance only with virtuous persons ! An alliance is often attended with very great consequences; and is some- times the occasion of salvation or damnation.
" 14. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people."
It is matter of great joy to the wicked to see their advice followed ; but this joy, which is an effect of the wrath of God, will last but a short time, and will
574 ST. JOHN.
be punished with an endless sorrow. It is a judg- ment still more terrible upon them, when God per- mits their designs of oppressing innocence and justice to succeed according to their desire. But this judgment is most of all terrible, when priests are the objects of it. If there be any bad advice or counsel to be given against the interests of Christ, of his church, his truth, or his servants, it is frequently one of his ministers who gives it. So dangerous is it for a man not to be holy in a holy dignity or office.
Sect. II. — Peter follows Christ to the high priest1 s palace, Christ, examined concerning his doc- trine, receives a box on the ear, Peter's denial.
" 15. % And Simon Peter followed Jesus, and so did another disciple. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest."
In vain does any man pretend to follow Jesus, when he has no other guide but presumption, and no other strength besides that of nature. The com- mand Christ gave to the soldiers, that they should let his disciples go their way, was an admonition to these to retire. But Peter has a mind to distinguish himself by doing more than others, and will thereby plunge himself into a misfortune which he would have avoided, had he followed the rest. He would not believe his master, when he told him that he could not follow him then : and he will find the truth of it by a sad experience. Ecclesiastical persons are not to follow Christ into the house of the great. He goes thither only by compulsion, and in order to be humbled. Whoever goes to such places merely
CHAPTER XVIIT. 575
upon human motives, and contrary to God's appoint- ment, will meet with nothing there but occasions of falling as Peter did.
" 16. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter."
Men sometimes imagine they do a considerable piece of service to their friends who are clergymen, by introducing them to the great; and thereby they undesignedly expose them to sin and to eternal dam- nation. It is of much greater advantage, to find a true friend who persuades us to go back, than those false friends who incite us to proceed, and who pro- cure us admittance. Peter, while he stood at the door, had perhaps some inclination to retire, and to avoid the danger: but a convenient opportunity drives away abundance of good thoughts, and renders holy inspirations fruitless and insignificant. The devil is but too careful in opening to us a wav to those places where he can hold us captive to his own advantage.
" 17. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's dis- ciples? He saith, I am not."
That man thinks himself as firm and immoveable as a pillar, who is weaker than a reed. Whoever does not own himself a disciple of Christ, denies him. We imagine ourselves faithful, because we do not speak the. very same words Peter did. But what is our refusing to follow the maxims of the gospel, but a plain denial of Christ, and a disowning ourselves to be his disciples? What would not Peter have
576 ST. JOHN.
said in the presence of Caiaphas, and before his judgment-seat, since even at the door of his house, and only before a servant-maid, his courage fails him, and he gives ground so easily ? This first fall even at the threshold, ought to have been of use to him, to humble him, to open his eyes, and to prevent his falling again : but he was entangled in the snare.
" 18. And the servants and officers stood there, who had made a fire of coals; (for it was cold;) and they warmed themselves : and Peter stood with them, and warmed himself."
We ought, especially if we are weak, to avoid all bad conversation : to expose ourselves thereto is a presumption which often costs us dear. Curiosity and idleness frequently cause us to seek and to meet with companions as inquisitive and idle as ourselves, and this combination of idleness and useless curiosity seldom fails of producing abundance of faults, and of giving occasion to a great many sins. The devil generally presides at assemblies of this nature, and furnishes matter of discourse out of his own stock. He makes one in all conversations which have no manner of relation to God, and sometimes even in those wherein men seem to propose to themselves no other end but what is good.
*' 19. 51 The high priest then asked Jesus of his disciples, and of his doctrine."
In this examination, Jesus Christ, the sovereign priest and the eternal truth, is humbled in respect of both these qualities, being obliged to give an account of his doctrine and his disciples, as one suspected to have conspired with the latter against the govern- ment, and to have designed to destroy the law of
CHAPTER XVIII. 577
Moses by the former. Conspiracy and innovation, imputed at random and without proof, are generally the two crimes of which the innocent are supposed to be guilty. Christ was graciously pleased to be ac- cused of all manner of crimes, that he might be the consolation and strength of all those who are un- justly accused by the world. Let us particularly reverence in him every thing which was humbled for our sakes.
" 20. Jesus answered him, I spake openly to the world ; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in se- cret have I said nothing."
Those who broach strange doctrines seek dark- ness: whereas truth seeks the light; and those who preach it are not afraid to publish it in the open day. It is a very great proof of innocence, when the per- son accused has the confidence to appeal to the tes- timony even of his enemies, and they can take no manner of advantage from it. Christ gave particular instructions to his disciples for the conduct of their lives, and for the direction of the church ; but he gave them no secret maxims, no private doctrines which he designed should be concealed.
" 21. Why askest thou me? ask them which heard me, what I have said unto them : behold, they know what I said."
We cannot possibly learn more perfectly than from Jesus Christ, how to join modesty and resolu- tion together in asserting and maintaining t\S truth to the very last. It is peculiar to him who has a good conscience to possess his soul in patience, under the most unjust and heinous accusations, without Vol. III. 2 B 57
578 ST. JOHN.
breaking out into any reproachful and injurious lan- guage. An evangelical preacher ought to preach the gospel in such a manner, that he need not fear to appeal indifferently to all those who have heard him.
" 22. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?"
There are always flatterers to be found who make their court to the great at the expense of justice and innocence. It is a reproach to a judge, to have such officers as violate even in his presence the most com- mon and general laws, by which the greatest crimi- nals are protected from the insults of private persons. A wicked judge, who finds himself stopped in his proceedings by the plainest proofs of injiocence, is glad to be relieved by any incident, whatever the innocent person may suffer thereby. There is not a more grievous and unpardonable affront, in the opinion of the world, than a box on the ear: and it was for this very reason that Christ chose to suffer it, that he might confound and humble the pride of man, and leave the proud an example of patience, which, if not imitated, will certainly condemn them. With what shame and confusion ought we to be covered, how ought our hearts to be affected, when we read so surprising a circumstance as this, of which we ourselves are the occasion by our sins ?
" 23. Jesus answered him, If I have spoken evil, bear •itness of the evil; but if well, why smitest thou me?"
It is more difficult on such occasions as this to speak with truth, mildness, and justicej as Jesus did,
CHAPTER XVIII. 579
than it is to turn the other cheek. Tliey do no other than give Jesus Christ a new blow, who abuse and persecute his ministers for having preached his doctrine, and rebuked vice with a freedom becoming evangelical labourers. These, after the example of Christ, must not abate any thing of their sacerdotal freedom and boldness on the account of their suffer- ings, but must vindicate themselves, as he did, by convincing reasons. It is for the interest of supe- riors that we should not be silent, but that we should justify ourselves when we are accused of being want- ing in respect towards them. To act otherwise would be to give encouragement by our own example to those who are glad of all opportunities to dishon- our them.
"24. (Now Annas had sent him bound unto Caiaphas the high priest.)"
It is thus, O Jesus, our new Adam, that thy hands, bound and tied fast with cords, expiate the daring presumption of our first parents in reaching out their hands to the forbidden fruit. It is thus likewise, that thou condescendest to do penance for so many ill uses, in which sinners employ their hands, making them the instruments of so many crimes, sacrileges, and impurities. The sight of the bonds with which our blessed Saviour was bound, weakens the faith of his apostle still more, who sees that his Master makes no use of his power to break them; and therefore gives him over for lost. But faith ought not to look upon them in this view. It is not so much to the power of men that Christ yields, as to the power of his love towards us. No- thing ought to give me more confidence than these
2b 2
580 ST. JOHN.
voluntary bonds which he endures, on purpose to break those which my will has made for itself of its own iniquities and vicious habits.
" 25. And Simon Peter stood and warmed him- self: they said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not."
It is not good to receive any thing of the world, or to grow familiar with it : for familiarity leads to compliance and too great a regard to men, and these lead to sin. The fall of one of the chief of the apostles shows us plainly, that salvation cannot be built upon any thing which is in man, whom a bare word or two shakes and immediately throws to the ground. The weakness of the first preacher of the faith, when left to himself, makes it evidently ap- pear that it was a Spirit very different from that of man which spoke by the mouth of the martyrs, and a strength far superior to theirs which enabled them to withstand tyrants, and to surmount the fears of death. It was not it seems enough, that Christ should inform us by his word, concerning the ne- cessity of his grace, in order to overcome the least temptation, in such a manner as might be profitable to our salvation : it was requisite we should read this truth written in the largest characters in the fall of one of the most favoured apostles, and in the weak- ness of one of the chief pillars of the church. When a man has once experienced his own weakness on any particular occasion, he must quit that occasion if he have any regard to the salvation of his soul.
" 26. One of the servants of the high priest (being his kinsman whose ear Peter cut off) saith, Did not I see thee in the garden with him ?M
CHAPTER XVIII. 581
When grace supports us, the more the danger increases, our strength and courage exert themselves the more. But when man is left to himself, his weakness appears the more visible; and his fall be- comes so much the more fatal, the greater the dan- ger is. There was some little reason to fear this servant-maid ; there was more to be afraid of the men: but one of the high priest's servants, in the high priest's own house, a kinsman of him whom Peter had wounded, who was an eye-witness of the action, who saw him with Christ, and who mentions the very place and circumstances, makes this poor apostle dread the worst which could happen, who had by his own imprudence involved himself in this danger. Let us learn, from the example of his mis- fortune, to fear danger, and to flee from it.
"27. Peter then denied again; and immediately the cock crew."
It is a very great misfortune for a man not to be convinced of his own weakness, without grievous falls. Those of Peter answer exactly to his pre- sumption; his three denials to his three presumptu- ous promises : but three humble protestations of love for Jesus will make amends for both. It is high time for the cock to crow, and for thee, O Lord, to begin to open the eyes and ears of this sinner, who is already blinded by his falls, and begins to grow hard and obdurate. The sins of Peter afford matter of consolation to such sinners as have had frequent relapses, since he received mercy after three acts of infidelity. But that which may administer hope to penitents, does by no means justify the pre- sumptuous security of sinners.
582 ST. JOHN.
Sect. III. — Christ brought before Pilate. His kingdom is not of this world. He was born to bear witness to the truth. Bar abbas.
" 28. % Then led they Jesus from Caiaphas unto the hall of judgment : and it was early; and they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the passover."
Let us consider Christ's appearance before an idolatrous judge. What unaccountable blindness is this in the Jews, to fear being defiled by entering into the house of a heathen, and not to fear being so by soliciting him against the innocent, and by their own wickedness ! We sometimes find the like su- perstition in the great pretenders to devotion. This is p. new indignity to Christ, to be delivered up to the Gentiles, which had been foretold by the pro- phets, and by Christ himself: but it is at the same time a new right which he acquires over them to sub- ject them to his dominion: and, perhaps, for this reason it is expressly mentioned in the creed, that Christ suffered under Pontius Pilate. The Gen- tiles have no more cause to boast than the Jews, since both are guilty of the death of Christ. There is no man in the world who has not crucified Jesus Christ, since there is not one who has not offended God and transgressed his law, either by himself, or in Adam.
" 29. Pilate then went out unto them, and said, What accusation bring you against this man ? 30. They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee."
CHAPTER XVIII. 583
There cannot possibly be a higher act of injustice, than to desire that a judge should suppose the ac- cused person guilty of the crime, without any farther examination ; and this is what Jesus Christ suffered. All the forms of justice are tedious and troublesome to those who are afraid lest an innocent person should escape their malice and revenge. To be de- livered up and brought to the bar is enough to make a man guilty, when envy and passion are his ac- cusers. It is no strange and extraordinary thing to see innocent persons oppressed by arbitrary pro- ceedings, without any legal process: but for a man to be brought before a judge in order to be delivered up directly to execution, without any proof of his .crime, or any examination concerning it, is a new way of oppression first invented and contrived against the Saviour of the world. In thee, O Jesus, we find matter of comfort and consolation under every hardship and affliction.
"31. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful* for us to put any man to death : 32. That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die." [# Fr. Permitted.]
All things conspire against Jesus Christ ; and even the prudence of the Roman emperors, who had taken from the Jews the power of life and death, is the occasion of his being condemned to the cross. The Jews were not permitted indeed to put criminals to death, but they were permitted, and even obliged in conscience, to acquit the innocent, and to examine the justice or injustice of the accusers. Can men
584 ST. JOHN.
ever complain of the injustice which is done them, and of the rash judgments which are cast upon them, if they pretend to follow the footsteps of their Mas- ter, and to imitate his patience?
" 33. Then Pilate entered into the judgment-hall again, and called Jesus, and said unto him, Art thou the King of the Jews ?"
Jesus is humbled in his character of King, and delivered up by his own people, and by the priests, that he may be a pattern of patience and humility to persons in all states and conditions. That which earthly kings will least of all endure, and which in- deed they have reason least of all to endure, is, that any one should question whether they be kings. Christ, in suffering this, shows plainly that his hu- mility is as extraordinary as his royalty. He is the King both of the Jews and the Gentiles; but the one kingdom which these two people are to compose, is far above the reach of Pilate's apprehension. These carnal Jews are unworthy of thee, O my King and my Saviour ! make us, we beseech thee, true Israel- ites according to the Spirit, and vouchsafe to bring us by thy grace into subjection to thyself. They are hearts which thou seekest, in order to establish thy kingdom in them ; and thou knowest where to find them.
" 34. Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?"
Christ teaches us to behave ourselves modestly and respectfully towards magistrates and earthly powers, even when they do not discharge their duty. This judge has the interest of his sovereign at heart, because his own fortune depends upon it; but he is
CHAPTER XVIII. 585
perfectly indifferent and unconcerned about the in- terest of this just and innocent person, against whom fie admits of the highest accusations without proof or witness; and this because he neither hopes nor fears any thing from him. Judges ought to ex- amine every thing, and, above all, their own heart.
" 35. Pilate answered, Am I a Jew ? Thine own nation, and the chief priests, have delivered thee unto me: what hast thou done?"
Observe here the surprising wisdom of our blessed Saviour, who, by the question he asks his judge, draws from his mouth an answer which justifies his innocence: for this judge plainly slights and drops the accusation relating to the state, grounded upon the dubious acceptation of the name of king, of which the Jews maliciously made use to destroy him. This is not therefore now any cause in which the state is concerned ; it is only a question of religion. It was the proper business of the Jews, and not of the person accused, to declare what he had done, and likewise to prove it. This is an instance of prevari- cation in the judge, not to take full cognizance of the crime, before he proceeds to examine the party accused.
" 36. Jesus answered, My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be de- livered to the Jews : but now is my kingdom not from hence."
The kingdom of Jesus Christ is not of this world : and shall a Christian then seek after honour, riches, and power here below ? We are called indeed to reign, but it is in heaven, and not upon the earth.
2b 3
586 ST. JOHN.
As the kingdom of Christ, being not of this world, does not intrench upon the kingdoms of earthly princes: so these are not of the spiritual world, which is the church. We must not be of this world, if we desire to belong to the kingdom of Christ; and he receives us into the number of his subjects by baptism, only on condition that we re- nounce the world, and all its pomps and vanities.
" 37. Pilate therefore said unto him, Art thou a king then ? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. "
It is the property of Jesus Christ, the eternal truth, and it is the duty of his disciples, to bear witness unto the truth at the hazard of life. The kingdom of God is the kingdom of truth : Christ came on purpose to preach and to settle it by .faith; and this faith is a gift of God, which those only pre- serve to the end, who belong to this kingdom by the eternal and unchangeable choice of God. Every Christian, in his proper way, is obliged to bear wit- ness to the truth on all occasions which present themselves. Pastors, as the deputies and vicege- rents of Christ, ought after his example to look upon themselves as persons born and continuing in the world, to no other end and purpose, but to bear wit- ness to the truth, all imaginable ways, and at the expense of all things. The more violently it is at- tacked, either in itself by the errors of heretics, or in its ministers by the calumnies of worldly men, the more is any one obliged to speak in its defence.
CHAPTER XVIII. 587
There is no surer sign of our being in the way of salvation, than our having for the word of God that love, docility, application, and obedience which are xlue to it.
"38. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all."
How many are there in the world, who, after Pilate's example, either will not learn the truth, or jdespise it, or pretend not to know it, that they may not be obliged to expose themselves to danger in the defence of it ! The innocence of Christ is at one and the same time acknowledged and abandoned by his judge. He speaks to the truth itself, he asks it questions, and then turns his back upon it. That will not allow us to interrogate it in a cold, indiffer- ent, and careless manner, or with a double heart: we must do it with respect, love, sincerity, and perse- verance. Would to God, the great would earnestly seek to know it, and would patiently attend while it is discovered to them ! But they are more afraid to know it than to be ignorant of it.
" 39. But ye have a custom, that I should re- lease unto you one at the passover: will ye therefore that I release unto you the King of the Jews?"
Christ meets with more humanity from a heathen, than among the Jews : so strangely does the abuse of the divine favours and benefits corrupt and harden the heart. These commendable endeavours in be- half of innocence, serve only to increase the humilia- tion of Christ, and the condemnation of him who uses them. When a man has power and authority
588 ST. JOHN.
in his hands, he does by no means discharge his duty if he only perform good offices, if he only entreat and solicit persons in favour of the innocent who lie un- der calumny or persecution : he ought to resist ini- quity to its face without any regard to men, and to declare himself boldly and vigorously for the cause of justice. It is thy mercy, O my God, towards thy enemies, which is the cause that thy Son finds no mercy or compassion at all in the hearts of men. We could never have been released or delivered, if our blessed Saviour had. It is not he, it is man- kind which is the criminal to be released at the pass- over, at that passover whereof he himself is the vic- tim. It is his glory and our salvation that he dies innocent, instead of being released and set at liberty as a criminal and malefactor.
" 40. Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber."
We compare and prefer Barabbas to Jesus Christ, whenever we choose to follow our own passions rather than the gospel; the spirit of the world rather than that of God; and the inclinations of the first Adam, a sinner, rather than those of the second, who is holiness itself. We abhor that which the Jews did but once ; and we do the same every day without remorse or concern, and even without considering what it is we are doing. The Jews renounced Christ : but it was before they had received his Spi- rit, or were made members of his body. The ingra- titude of a Christian, who has known and tasted his heavenly gifts, has nothing which comes near it. Let us cast our eyes upon the life of the generality of mankind, and see whether there are any great num-
CHAPTER XIX. 589
ber, whose actions do not continually cry out, * We will not have Jesus Christ ! we will have none of his humility, his poverty, his mortification, his cross !' &c.
CHAPTER XIX.
Sect. 1.— Christ Scourged, and Crowned with Thorns. Behold the Man. Crucify him.
" 1. Then Pilate therefore took Jesus, and scourged him."
Let us not wonder to see Jesus Christ undergo the punishment of rebellious slaves, since he stands in the place of sinners, and expiates the disobedience and rebellion of Adam. It is a very wrong piece of policy to design to prevail upon the world by grant- ing it one part of its demands, and, by refusing it the other, to think we discharge our own duty. There is no dividing our fidelity betwixt God and the world; and our infidelity is arrived at its utmost height, when once we have begun to sacrifice inno- cence to calumny. Sensuality reigns in all parts of the sinner's body; and it is in order to expiate and remove it that Christ submits to this scourging, which tears his adorable body, and makes it all but one wound. Shall we not then be ashamed of our love of ease, and of that tenderness with which we indulge our rebellious flesh, seeing his holy and in- nocent flesh is treated in so barbarous a manner for our sakes?
" 2. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple
robe,"
590 ST. JOHN.
Christ is crowned with thorns, and arrayed like a king out of mockery, to expiate the crime of Adam in affecting an independency even in respect of God : for there is no person whatever who does not inherit from Adam the love of pre-eminence, and the spirit of dominion. We see the proper remedy for them in our adorable Head, crowned with thorns, humbled, mocked, and insulted in the quality of King. He refused once to accept of the regal dignity from men, because it was not attended with any humiliation, and because the crown they offered him was without thorns : he now accepts it, because it is very proper for him who came on purpose to reign by the cross. A Christian, who is placed in the high station of honour and authority, has great reason to fear and tremble, if he find therein nothing of the thorns or humiliation of Christ to serve as a counterbal- ance. Grandeur and authority are so infected with the poison of human pride, that there is an ab- solute necessity of an antidote and preservative against it.
" 3. And said, Hail, King of the Jews ! and they smote him with their hands."
Christ suffers in his sacred countenance that which those persons deserve, who take so much pains in adorning their faces that they may draw others into sin. This is the mystery which Christian princes ought more particularly to consider. In this they ought to study the art of ruling in a Christian man- ner, and how to sanctify in themselves grandeur and regal power. The court of Jesus Christ, crowned with thorns, is not a court of flatterers, but of mock- ers; by suffering whose abuses and insults he expi-
CHAPTER XIX. 591
ates that love of praise and flattery, from which it is extremely difficult for princes to secure themselves in the midst of a court, where all strive to outvie each other in offering them this poisonous incense. Though it be not indeed consistent either with their dignity or with the public good, that they should bear with insolences and affronts, yet their piety and salvation at least require that they should not bear with flatteries. This is the least homage which they owe to the royal dignity of Christ, treated in so base and ignominious a manner.
" 4. f Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him."
See here another part of Christ's humiliations, his appearance before his own people. A strange way this of clearing the innocence of an accused person, to punish him in order to acquit him ! But stranger yet is the hard-beartedness of this people, whom the cruelty of this judge does not soften ! Lord, since thy Father, who is justice itself, suffers thee to be treated in this manner, thou must of necessity have crimes of which Pilate knows nothing at all : and these crimes are mine, and those of all mankind. Grant, Lord, that I may have the fidelity and grati- tude at least to adore thee, and to endure with thee the shame and confusion which thou endurest for my sake.
" 5. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man !"
Behold here the state and condition to which the sinner has reduced his King ! changing, by his crimes,
592 ST. JOHN.
the lustre of his regal dignity into a spectacle of pain and ignominy. These thorns, with which the King of the Christians is crowned, are more precious than the gold and diamonds which sparkle in the crowns of earthly kings, since they are the ransom of the world, and the price of eternal salvation. Other crowns are only a vain show, which is often nothing but the effect and the occasion of sin. The pride which fills the head of a person who is puffed up with his dignity, reputation, or learning, especially when he appears in public, is the disease which Christ de- signs to heal by means of these thorns which pierce his sacred head. Let these thorns, O Jesus, sanc- tified by touching thy adorable flesh, and endued with a divine and efficacious virtue by being stained in thy blood, pierce the tumour of my pride and vanity, and let out the imposthume of the passions of my heart. This purple robe, which is instrumental to the humiliation of Christ, expiates the profuseness and ostentation of the children of Adam in their ap- parel, and merits and procures for us the grace to despise that magnificence and excessive niceness therein which the rich affect. " Behold the man," who is the victim of God for men, and the true offer- ing of men still offered up representatively to God. How sensibly does it touch sinners, and how insup- portable is it to them, to be named or pointed out publicly by any thing in them which exposes them to disgrace and contempt ! This, O Jesus, is the very thing which thou intendest to expiate, and to cure in me by these words.
" 6. When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify
CHAPTER XIX. 593
him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him."
What strange acclamations are these, from a people upon whom this King has heaped so many favours ! Can we, after this, refuse to suffer the ingratitude and infidelity of those to whom we have done the greatest service? This is a kind of homage and an honour which we owe to Jesus Christ, who for our sakes suffered both those heinous provocations at the hands of the Jews. Our sins cry out even louder than the Jews, and they were those which prevailed against the innocence of our blessed Saviour. No- thing is more shameful than the base cowardice of a judge, who is not willing to commit a crime himself, and yet suffers it to be committed. Light or know- ledge renders a judge the more criminal, who delibe- rately yields to the passion and power of men, and abandons innocence.
" 7. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.''
Who can bear with the hypocrisy of the sinner, who makes even his crimes a matter of conscience and religion ? But who can satisfy himself that he is entirely free from this temptation ? Calumny al- ways suppresses whatever may be of advantage to those whom it designs to ruin, and conceals all the proofs of their innocence. Christ " made himself the Son of God" indeed; but then he likewise plainly proved himself to be so, by doing the works of the Son of God, and restoring life to the dead. There is another law, namely, the law of the divine justice and mercy, which requires that the Son of
594- ST. JOHN.
God should die to satisfy the justice of his Father, and to merit and effect the salvation of men. It was thy eternal love towards us, O Saviour of the world, which made this law ; and nothing but thy own tran- scendent charity constrained thee to do it ! •
Sect. II. — Pilate's Fear. Christ's Silence. All Power co? tes from above.
" 8. f When Pilate therefore heard that saying, he was the more afraid ;"
How miserable is the condition, and how vain are the endeavours, of that person who would fain please both God and the world ! A small degree of love for justice causes a man to struggle for some time ; but it is too weak to prevail. To persevere and con- tinue true to it, he must love it with all his heart : but he certainly loves it less than his own fortune, when he sacrifices it thereto. When a man knows his duty, and has not yet sold himself to iniquity, he cannot do a wicked action without some remorse : but these remorses are only so many witnesses against the sinner.
" 9. And went again into the judgment-hall, and saith unto Jesus, Whence art thou ? But Jesus gave him no answer."
How many complaints, murmurings, and justifica- tions of ourselves, proceeding from self-love, ought this silence to stifle and suppress ! It is a virtue which was never heard of before Christ came, and which has been very rarely practised ever since, for a man to have it in his power to justify himself, and yet to continue silent. Christ confounds the eagerness and impatience of the children of Adam to justify
CHAPTER XIX. 595
themselves from the least suspicions and the slight- est accusations, by suffering himself in silence such as are of the highest and most heinous nature. But had he justified himself and avoided death, we could never have been justified or delivered from that which is eternal. Thou hast loved us, O Lord, more than thy own life; and we, ungrateful as we are, prefer not only our life, but even our criminal will and in- clinations, and every trifling interest, before thy glory and thy holy will.
" 10. Then saith Pilate unto him, Speakest thou not unto me ? knowest thou not that I have power to crucify thee, and have power to release thee?"
Christ has another Judge, who is invisible, whose judgments he adores in silence, under whose omni- potent hand he humbles himself, and whom he looks upon as the sovereign disposer of every thing which men do against him. A good judge cannot boast of his power; he can do nothing but what he can do justly. He has no other power but only to make the laWs take place, by yielding obedience to them first himself. The judge before us has no cause to glory in his authority, but rather to humble himself for the corruption of his own heart, since he punishes without having any obligation to do it from law or justice. He is not the master, but the minister of the law : and therefore ought to make it subservient to the public good, and not to his own private in- terest. A good judge ought never to make himself feared by his power and authority, but rather to tremble himself through the fear of abusing it. Great authority, with little or no virtue, is a very dangerous state.
596 ST. JOHN.
" 11. Jesus answered, Thou couldest have no power at all against me, except it were given thee from above : therefore he that delivered me unto thee hath the greater sin."
In what hands soever lawful authority is lodged, we ought always to look upon it as coming from above. The righteous know, that the very hairs of their head are all numbered. Nothing surprises, much less amazes them, because they have their eyes always intently fixed upon him, who has his contin- ually open upon them. Besides the general provi- dence, which appoints good and permits evil, which establishes all lawful authority, and regulates the good or bad use thereof; the eternal counsels and decrees of God concerning Christ, his church, and his elect, ought to yield matter of great comfort and confidence to those who suffer in his name. If to abandon an innocent person to the calumny and malice of men, be a great crime in one who has au- thority in his hands, and consequently has a right, and is under an obligation, both to speak and to act in his behalf; how much more guilty is he who delivers up an innocent person, when he knows not only his innocence, but likewise the great designs of God concerning him, and the works he intends to effect by his means, having been fully informed of these mysteries by the Scriptures and by private in- structions ! Every one may apply these words to particular cases.
" 12. And from thenceforth Pilate sought to re- lease him : but the Jews cried out, saying, If thou let this man go, thou art not Cesar's friend : whoso- ever maketh himself a king speaketh against Cesar.
CHAPTER XIX. 597
13. f When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment- seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha."
God having condemned his Son to death, it is not in the power of any man to deliver him from it. Whoever is possessed with a design of making or improving his fortune, will never perform his duty. A judge, that he may not abuse his authority, must be free from passion. He is no longer master of his own conscience, from the time any private interest has gained the ascendant there. When once a judge, a magistrate, or any great person, has dis- covered his weak side, the wicked know very well how to draw him into their designs. Nothing but an extraordinary grace can secure a man from their snares, when it is his interest to keep fair with them.
" 14. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King !"
All that passed here was truly the preparation of the grand passover, the passover of the Christians, which was just going to be sacrificed. Would to God there were not priests to be found even now, who, as it were, prepare themselves for the Christian passover and sacrifice, by calumniating and persecut- ing their brethren, or by other sins, in the habitual practice of which they allow themselves ! Since it is by humiliations and sufferings that Christ is pleased to establish his kingdom, this is the very time wherein we ought to adore and receive him as the King of our hearts. Yes, Lord, I know thee by these marks, and own thee for my King. Cause me by thy grace
598 ST. JOHN.
so to imitate thy example, that thou mayest likewise own and acknowledge me for thy subject.
" 15. But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King ? The chief priests an- swered, We have no king but Cesar."
Whoever suffers avarice, ambition, or any other sinful desire to reign in his heart, is very far from owning or having Jesus Christ for his King. Our tongues and our hands do even now continually cru- cify him afresh, when our words and our works are contrary to his law. These men require the death of the Messias, whom they had desired, sued for, and expected, during so many ages; and they sub- mit to the yoke which they had so much detested and abhorred: an unaccountable instance this of what envy and hatred can do, when they are resolved to satisfy themselves. When this double passion has once taken full possession of the heart, a man knows no other happiness but to revenge himself, and no other misery but to have before his eyes the object of his hatred and his envy. Piety only knows how to reconcile the royal authority of Christ with that of Cesar, the spiritual power with the temporal. The more Christ reigns in our hearts, the greater are our fidelity, submission, and obedience to our temporal sovereigns.
Sect. III. — Christ delivered up to the Jews, car- ries his Cross, and is Crucified, the title on the Cross.
" 16. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away."
CHAPTER XIX. 599
How many persons in the world side with Christ at first, and abandon him afterwards to the wicked, through cowardice, too great a regard to men, and bad example ! There are more than we imagine, whose hearts are like that of this pretended lover of justice, who delivers up the person accused to his enemies, not only without pronouncing sentence, without any proof of his crime, but even owning and acknowledging his innocence. Importunity and soli- citation prevail at last upon a judge who hearkens to worldly hopes or fears. The fear of displeasing his prince, is the main spring of all the actions of a courtier who has not the fear of God; and he is always ready to sacrifice every thing to his master's favour, and to deliver up every thing, rather than run the least hazard of losing that.
" 17. ^[ And he, bearing his cross, went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha;"
The true Isaac, as the victim of God, carries the wood for his sacrifice ; as a conqueror, the arms with which he is to vanquish sin, the world, and the devil ; and as a king, the sceptre with which he is to rule his people. This cross, the emblem of our sins, with which Christ is loaded, is now immediately to be the remedy and atonement for them. Let us contemplate ourselves in our head and pattern : he appears in our stead, and suffers that which we ought to suffer. This spectacle, which seems so ignomi- nious to the eyes of the flesh, is justly looked upon by the eyes of faith as the object of our love and our imitation throughout the whole course of our life. Let us remember, that this is what our blessed Lord
600 ST. JOHN.
had in view when he said, " Whosoever will come after me, let him deny himself, and take up his cross, and follow me." We must follow, and not go be- fore him : for it is after his example that we must bear the cross ; it is his cross which must attract and draw us; and it is only by that grace which this cross has merited for us, that we are enabled to bear it.
" 18. Where they crucified him, and two other with him, on either side one, and Jesus in the midst."
Truth is always crucified in the midst of sinners, as Christ was between two thieves. In like manner virtue is placed between two opposite vices. The Christians must follow Christ even upon the cross: it is not enough only to bear it, he must also be fastened to it. There are some crosses which are honourable, and are attended with a glory which makes the person crucified amends for what he suf- fers : but such is not the cross of Christ, which is as humbling as it is painful. It is humbling in itself, being an object of malediction ; it is so, likewise, in respect of the company in which he suffers, namely, two thieves; and of his being placed between them as the greatest criminal. How many important truths are there to be learned at the foot of this cross ! How many duties to be paid ! How many graces to be received ! Let us at least learn what our sins deserved. Christ suffers, that he may cause us to suffer with him in a holy manner, by his grace, and according to the example of his humility and patience.
" 19. f And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Naza- reth, the King of the Jews. 20. This title then read many of the Jews; for the place where
CHAPTER XIX. 601
Jesus vvas crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin."
The regal power of Jesus Christ on the cross was attested and published even by his judge, to those three different people, of whom the church was chiefly to be composed, aud who at that time shared betwixt them the religion, learning, and empire, which Christ has united in his church. Those, whose design it is to humble Christ, proclaim his greatness and his glory without being sensible of it themselves. God will always confound those who endeavour to humble his elect. And the greater share these have in the sufferings of their Head, the greater will thev have in the glory of his kingdom. The royal dignity of Christ can be neither destroyed nor impaired by the ignominy of the cross ; since this very ignominy is the foundation thereof. I adore thee, O Jesus, under this external appearance so unworthy of thee, as the only victim of God worthy to be offered to him, as the sovereign High Priest of good things to come, and as the King of everlasting glory.
" 21. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22. Pilate an- swered, What I have written I have written."
God by his wonderful power so disposes even of the heart of the wicked, as to make them subservient to his truth and his mysteries. Had Christ been crucified merely as a false king, he could not have been the victim of his people, and the salvation of the world. This title, written in three different languages, proves, by three eternal witnesses, the per- fidiousness and sacrilegious wickedness of the Jews Vol. III. 2 C 57
602 ST. JOHN.
against their King. The remembrance and remorse of sm are an executioner which the sinner has always before his eyes, and which he carries in the bottom of his own conscience. No sooner has he committed the sin, but he begins to be tormented by it. Could he entirely blot out the remembrance of it upon earth, it would signify nothing : it would still subsist before God, and therefore it is out of his remem- brance that he must earnestly endeavour to blot it, which can be done by nothing but a true conversion and repentance.
Sect. IV. — Christ's garments. His coat. The blessed Virgin and John at the foot of the cross.
" 23. f Then the soldiers, when they had cruci- fied Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top through- out. 24. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be : that the scripture might be fulfilled, which saith, They parted my raiment among them, and for ray vesture they did cast lots. These things therefore the soldiers did."
The nakedness of Jesus Christ upon the cross, is a circumstance which plainly shows us that he re- fused no kind of humiliation for our sakes. He endures this shame, that he may cover our sins from his Father's sight. The first Adam by his sin de- served this shame; the second Adam bears it, to merit our deliverance from it ; to expiate the crime of those who either are not ashamed of it, or even take a pride therein ; and to strengthen us against
CHAPTER XIX. 603
the temptations which arise from this quarter. Every thing here tends to make known the mysteries of the cross and of the church. These upper garments, divided into four parts, represent to us the vast ex- tent of the church into the four parts of the world; the under garment without seam, and which is pre- served entire, denotes the unity of the church and of the preaching of the word of the cross. Every thing contributes to establish the belief of Christ's being the Mcssias. The fulfilling of the prophecies de- monstrates, that he is really the King of the Jews who was therein foretold, and whose name and memory they in vain endeavour to abolish. Those who di- vide the church are more cruel than these heathen soldiers, who would not divide the seamless coat of Christ.
" 25. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene."
The blessed virgin is present at the foot of the cross. She prefigures and foreshows the fidelity of the church, the courage of the martyrs, and the con- stancy even of the weaker sex, which death itself will not be able to separate from the love of Christ, through the grace received from his cross and passion. The first-fruits of this victorious grace are given to the three Marys. Peter, left to himself, denied Christ, through fear of a maid and of some men- servants ; Pilate delivered him up, out of a ground- less apprehension of falling under some disgrace: but these women surmount the fearfulness of their sex, the horror of such a spectacle, the tenderness of nature, the sense of the ignominy and disgrace in
2 c 2
604 ST. JOHN.
having a son and a master crucified between two thieves, and the danger to which they are exposed from the brutality of an enraged populace. What inward strength and courage do persons receive at the foot of the cross, when they render themselves present there by a lively faith and with a Christian confidence !
" 26. When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold thy son !"
Christ sanctifies, teaches, and encourages filial love in Christians, by his faithfulness in performing the duties of a son towards his holy mother, in the midst of all the ignominies and horrors of death. It is a practise worthy of a Christian, to reverence, to con- template, and to imitate this courage and resolution of Christ expiring on the cross, and to have recourse to this mystery, in order to obtain that strength, that presence of mind, and that judgment, which are ne- cessary to enable us to discharge our duties upon the bed and at the approach of death. How great a privilege is it to John, to be substituted in the place of Christ, by the appointment of Christ himself! This privilege is likewise for us, since it is a mys- terious and prophetical substitution of all the sons of the church, who are all the brethren of Jesus Christ. It would have been but a small consolation for the blessed virgin, under the loss of a son who was God, to have received John in his stead, had not this apostle been to her a pledge, and, as it were, a sign and visible sacrament, of that invisible presence, which Christ wouid always continue in her heart.
" 27. Then saith he to the disciple, Behold thy
CHAPTER XIX. 605
mother ! And from that hour that disciple took her unto his own home."
John, in recompense of his virginal purity, re- ceives the blessed virgin for his adopted mother: and from hence we learn how much Christ loves that virtue, and how much we ought to love and value it. What may and ought we not to believe, concerning the gratitude and acknowledgment with which John received this precious trust, concerning the venera- tion and filial obedience he showed towards her, and concerning his fidelity, in profiting by a domestic example so wonderful and extraordinary ! The faithful attendance of John at the cross of Christ, is likewise rewarded with this inestimable gift: by which we are plainly informed, that Christ vouch- safes to share his richest treasure with those who imitate his purity and charity, who are not ashamed of his humiliations, and who love his cross.
Sect. V. — Christ thirsts. All things accomplished. His death. No bone of him broken. His side pierced.
" 28. % After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst."
The thirst of Jesus Christ expiates the intemper- ance of Adam and of his children. The thirst of his heart after the glory of his Father, and the salvation of sinners, was without comparison more vehement. Is that excessive tenderness towards themselves sup- portable in some Christians, who, even upon days of fasting, cannot endure a little thirst by way of mor- tification, when they see Jesus Christ endure a thirst
606 ST. JOHN.
so vehement that he complains thereof, though he suffered so many torments without opening his mouth ? Ought the false maxim of a casuist, who tells us that a draught of any thing does not break our fast, to have more influence upon us to induce us to trans- gress the law of fasting, than the example of Jesus Christ to encourage us to endure hunger and thirst? Christ complains of thirst, only that he may suffer the more, that he may prove the reality of his incar- nation and his sufferings, and fulfil the prophecies in the minutest circumstance. Let thy adorable thirst, O Jesus, extinguish our thirst after the false enjoyments of this world, and all those vain desires which continually prey upon our hearts.
" 29. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth."
The tongue of Jesus Christ undergoes its parti- cular torment, to atone for the ill use which men make of theirs by blasphemies, evil-speaking, vanity, lying, gluttony, and daintiness. See here the com- fort and refreshment which men give to him who lays down his life for them. A true representation this of the ingratitude, sourness, envy, and of the total corruption of the heart, which is all we have of our own stock to give in return for the transcendent love of our blessed Saviour. What an exchange is this! a vessel full of vinegar for the effusion of his blood upon us. Can we after this complain of the ingrati- tude of men towards us, and of the little comfort we sometimes receive from our friends?
" 30. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost."
CHAPTER XIX. 607
This action of Jesus Christ is an adorable example of fidelity, which we ought to imitate in bearing mortification to the time of our death, and in drink- ing whatever Christ has reserved for us of the sour- ness and bitterness of his cup. My God, what comfort and consolation is it to a faithful soul, in the midst of the sharpest pains, to be able to say at the hour of death, that all is finished, that all the designs of God concerning it are accomplished by its obe- dience ! It is requisite that our life should not be torn from us, as it were, by violence, but that we should, after the example of our Head, render it up with a willing mind to him who gave it us. It is a sacrifice, it must therefore be voluntary. It is a homage, it must be full of submission. It is a res- titution, and must be made with a love of justice. And it is a satisfaction, and therefore it must be hum- ble. The death of Jesus Christ is the accomplish- ment of the Scriptures. It teaches us to resign ourselves up to God at the hour of death. In order to obtain the blessing of a happy death, it is of the greatest use imaginable frequently to honour that of Jesus Christ, which is the source from whence the grace enabling us to die well is derived.
" 31. % The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath-day, (for that sabbath-day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away."
In vain does the sinner endeavour to bury the memory of his crimes; his sin will always rise up against him. The greatest joy of these persons but a few hours ago, was to see Jesus Christ upon the
608 ST. JOHN.
cross: now they cannot endure the sight of him there. The pleasure of revenge is soon changed into an ab- horrence of the crime which it has caused a man to commit. There are even at this day some such hypocrites as these, who make no scruple of prepar- ing themselves for the great festivals of the church, by crucifying the Son of God by their sins, and who are never ashamed of them but only in the sight of men. They are careful how to conceal, but not how to expiate their crimes.
" 32. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33. But when they came to Jesus, and saw that he was dead already, they brake not his legs :"
We must take the greatest care to preserve always the unity of Christ's mystical body, in the midst of persecutions, and even- in death itself; as he here preserves his natural body whole and entire. This body, by being sacrificed, is become the victim and holocaust of God : and therefore men have no longer the least pretence of right in it, nor is it in their power from henceforth to make any attempt upon it. Christ, by preventing this new design of his enemies, intended to make it evident, that he gave up his life freely and voluntarily. We may well believe that he was really dead, since they made him suffer no more.
" 34. But one of the soldiers with a spear pierced his side, and forthwith came thereout blood and wa- ter. 35. And he that saw it bare record, and his record is true; and he knoweth that he saith true, that ye might believe."
The death of Christ, which is the salvation of the
CHAPTER XIX. 609
world, ought to be rendered certain and indubitable by all sorts of proofs and testimonies: by that of the soldiers, who were going to break his legs; of the centurion, who saw him expire; of the soldier, who with his spear pierced his side ; of the guards, who stood round about him, and who, from the impression his death made upon them, believed in him ; of the people, who smote their breasts as they returned ; and lastly, of the disciple, who took particular notice of every thing, and saw the blood and water flow out of his side. This affords a new assistance and sup- port to our faith, and is a new benefit conferred upon us by the goodness of God. Christ would not have one drop of his blood remain unshed for the salva- tion of mankind. It is all for us, he reserves not the least part of it for himself. The wound in our blessed Saviour's side ought to be most dear and amiable to us, since it is from this mysterious open- ing of his heart, after he was dead, that the sacra- ments of life proceed. The death of Christ is so far from rendering him of no use to us, that it be- gins to form his church, and, by the water of baptism, to fix and establish therein a fountain of purity and holiness, which will never cease to flow after his death, but which receives all its virtue and efficacy from his meritorious blood. It is not sufficient that our blessed Saviour wash us; he must likewise feed and renew us. O wonderful transfusion of the blood of Christ, from the Head into the members, from his natural into his mystical body, from the side of Jesus Christ into the Christian's heart ! Let faith and gratitude continually open mine to re-
2c3
610 ST. JOHN.
ceive the quickening virtue of this blood, which con- veys eternal life to us.
" 36. For these things were done, that the scrip- ture should be fulfilled, A bone of him shall not be broken."
The truth of the prophecies and the power of God evidently appear from hence, that not only every thing which the Jews did against Christ was exactly foretold, but even their designs and attempts against him, which he rendered ineffectual, were so too. The scripture fulfilled literally in the figurative lamb, was only a type of the literal accomplishment which it was to have in the true Lamb prefigured thereby. It is likewise still continually fulfilled, both in the church, which God will always preserve entire and in unity ; and in the saints, whom he fills with his strength, and whenever he pleases secures so effectually, as not to suffer a hair of their head to perish, notwithstanding all the power of their enemies.
"37. And again another scripture saith, They shall look on him whom they pierced."
Christ will come to judge the world in the very same flesh in which he was crucified, that he may put his enemies to shame and confusion. Let us with humility, faith, love, and gratitude, look upon him whom we ourselves have pierced. Let us enter into that heart which was opened by and for us. Let us not close it up by our ingratitude, after hav- ing pierced it ourselves by our blind rage and fury. Grant, O Jesus, that thy cross may, through thy grace, be now the object of my desires and my re- ligion, to the end I may not be of the number of those to whom, at the last day, it will be only an ob- ject of horror and despair.
CHAPTER XIX. 611
Sect. VI. — Joseph and Nicodemus. Christ's Burial.
" 38. f And after this, Joseph of Arimathea, (being a disciple of Jesus, but secretly for fear of the Jews,) besought Pilate that he might take away the body of Jesus : and Pilate gave him leave. He came therefore, and took the body of Jesus."
How wonderful is the power of Christ's death, which gives those the courage to confess him pub- licly under his greatest humiliation, who confessed him only secretly whilst he wrought so many mira- cles ! Let us reverence this power, that we may re- ceive from it the strength and resolution to live in the spirit of his cross, and not to be ashamed either of him or his humiliations. God delays not the effect of his promises relating either to the saints or to their Head. Scarce have they sunk under the power of the world, but he begins to raise them again, and to defeat the designs of their enemies. The Jews have Jesus Christ no longer in their power: God raises up holy persons, to intrust them with these precious remains.
" 39. And there came also Nicodemus, (which at the first came to Jesus by night,) and brought a mixture of myrrh and aloes, about an hundred pound weight. 40. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury."
St. John mentions with so much care the timo- rousness of these two disciples, on purpose to make us admire this great change wrought in them by the right hand of the Most High, and to cause us to
612 ST. JOHN. ,.
give glory to his grace. God sometimes defers healing the infirmities of his servants, that their cure, and the power of his grace, may shine forth more illustriously on some singular and important occasion which is to happen. This reason ought to restrain us from censuring such persons too severely, or in an insulting manner, in hopes that God will strengthen them in his appointed time. In this costly hurial of his Son, God authorizes the last re- spects which we pay to the bodies of the deceased. He causes that poverty, which Christ retained even to his grave, to be honoured by the liberality of his servants. If we have any thing extraordinary to spend on such occasions as this, we ought to lay it out in honour of such holy persons as have been ill treated and oppressed by the power of the world : this is to contribute to the vindication of providence, and to the performance of the promises of God.
"41. Now in the place where he was crucified there was a garden; and in the garden a new sepul- chre, wherein was never man yet laid. 42. There laid they Jesus therefore, because of the Jews' pre- paration-day; for the sepulchre was nigh at hand."
This new sepulchre in which Jesus is laid after his death, is an emblem of the virgin's womb in which he was conceived, and of the heart of a Christian who is desirous to receive him worthily. It is not sufficient, only to die to sin by baptism or repentance, we must likewise bury the body of sin, and hide ourselves from the world by silence and re- tirement, every one according to his state and con- dition. Every thing here is subservient to the mys- teries of Christ. The Jewish Sabbath serves to
CHAPTER XX. 613
represent and to accomplish the Sabbath or rest of his body in the sepulchre, which is only the prepara- tion for that great Sabbath or rest, which he will quickly enjoy in glory. Happy those pious souls who have suffered themselves to be laid, as it were, in the sepulchre of a holy retirement, there to keep the Sabbath in abstaining from sin and from all worldly vanities, and to wait for the eternal Sabbath of God which is reserved for all faithful souls !
CHAPTER XX.
Sect. I. — Mary Magdalene goes ft om the Sepulchre to the Apostles. Peter and John run thither.
" 1. The first day of the week corneth Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre."
Christ's death does not cool or slacken the ardent zeal of Mary Magdalene. She knows that she must surmount all obstacles in order to seek and find Jesus Christ. Let us learn of her also now, not to lose any time, when we have any good work to accom- plish. A faithful soul stops therein for a while, when it meets with natural or religious impediments, such as were the night and the Sabbath to Mary Magdalene : but as soon as ever they are removed, it returns to its work without the least delay. The diligence of this eminent soul receives an immediate reward. Nothing is given to God gratis. God himself takes away the hinderances which obstruct our endeavours in doing good, when we have been so
614 ST. JOHN.
faithful as to overcome our own sloth, and have been stopped by nothing but the invincible difficulty of other obstacles.
" 2. Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him."
A faithful soul, which thinks it has lost Christ, is deeply sensible of its loss — it sighs, it weeps, and leaves no means untried to find him again. The first thing it has to do, is to go to Peter and John, that is, to a holy pastor who has both authority and char- ity. It sometimes happens that Christ goes in some manner out of a heart which is his living sepulchre, by depriving it of his sensible presence only to try it; and a timorous soul is afraid that its own faults have driven or taken him away. Solicitude and grief are a plain indication of our love for that which we have lost: and when we have a love for it, we entreat every body to assist us in recovering it. That hu- mility which inspires us with a sense of our own weakness, and causes us to seek for assistance, is a very proper means to qualify us to find Jesus Christ. It is in the church, and to the ministers thereof, that Christ has left his authority and his love. It is thither that souls must have recourse in their troubles and their wants.
" 3. Peter therefore went forth, and that other disciple, and came to the sepulchre."
A pastor, when called to the assistance of souls, ought to be very ready to go to them. When to assist a soul in seeking Christ requires his presence,
CHAPTER XX. 615
he must lay every thing aside. Authority ought never to go without charity : these two must be in- separable companions in a pastor. Authority goes foremost, and begins the outward action ; but charity goes along with it. Mission is the first external qualification of a pastor ; but pastoral charity is the very life and soul of his mission. Grant, O Lord, that in thy church we may never see authority with- out charity; and that the most eminent in authority may be the most eminent in charity !
" 4. So they ran both together : and the other disciple did outrun Peter, and came first to the se- pulchre."
We must love like Peter, and be loved like John, in order to run to seek Jesus Christ : but before we can either love or run, we ourselves must be loved. It is neither to him who willeth, nor to him who runneth, that the glory of the good-will and of the race is due; but to him who showeth mercy in pre- venting both with his love. Charity, by the fer- vency of its desires, always gets the start, and runs before authority to prepare the way for it, and to keep it from depressing those with all its weight who are as yet but weak. The tenderness and compas- sion of the pastoral charity, must make the first ap- proach to a heart which is become a sepulchre void of Jesus Christ.
" 5. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in."
The illuminated and respectful love of John repre- sents to us the contemplative life, which is chiefly employed in devotion and in the study of truth. It is this love which discovers truth ; but before it pre-
616 ST. JOHN.
tends to penetrate into it, and to adhere thereto, it waits till the authority of the church examine it, and the pastors approve of it. John sees the linen clothes by stooping down. It is by humility that prayer and contemplative love discover the truth. The linen clothes in which the body of Christ was wrapped, are an emblem of the word and of the Scripture, in which the divine truths are as it were closely wrapped up. How mean and humble soever this word may appear, which, as well as Christ himself, came down from heaven to earth, let us love it, and meditate upon it, with that care and reverence which are due to the word of God.
" 6. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7. And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8. Then went in also that other disciple which came first to the sepulchre, and he saw, and believed."
The ardent and faithful love of Peter represents to us the active life, and the exercise of authority in the pastors. It belongs chiefly to them to enter into the sanctuary of the truths of faith, by searching into Scripture, and to publish those truths to the flock. Faith may be compared to a veil for the head, which is folded up. It is a part of the pastoral authority to judge of it, and to unfold the mysteries thereof to the charity of the faithful. It belongs to the pastors to initiate them in the mysteries of faith, and to dis- cover the secrets of religion to them with authority. Grant, Lord, that authority may always guide char- ity into the adorable recesses of the Scripture and of
CHAPTER XX. 617
truth ; and that charity may follow authority thither, and in this respect obediently submit to its direc- tion.
" 9. For as yet they knew not the scripture, that he must rise again from the dead. 10. Then the disciples went away again unto their own home."
Why did Jesus Christ leave his apostles so long in io-norance, if it were not to teach both them and us, that it is only by means of his light and grace that the knowledge of the truth is to be attained?
Sect. II. — The Appearance of two Angels and of Christ to Maty Magdalene.
" 11. 51 But Mary stood without at the sepul- chre weeping: and, as she wept, she stooped down, and looked into the sepulchre,"
The love of pious Mary Magdalene is constant and persevering in the search after her Saviour: let ours be so too, in imitation of her example. Happy is that person who weeps for the death of Christ ! He shall be comforted, as she was, with the. joy of his new life. Christ suffers those whom he loves, and by whom he is loved, to weep; because there is nothing better in this life than a heart afflicted for the sake of Christ. Nothing prepares us better for the visitations and graces of our blessed Saviour, than the tears of repentance, or those which flow from our grief for the heavenly Bridegroom's absence, and from our ardent desire to possess him. These tears ought to be accompanied with humility and lowli- ness of mind, and with a diligent inquiry and search after the desired good.
" 12. And seeth two angels in white sitting, the
618 ST. JOHN.
one at the head, and the other at the feet, where the body of Jesus had lain."
Christ comforts those by degrees who are his. First, he here gives them consolation by his angels and his servants. God never fails to send comfort- ers to those souls who expect them only from him. To look for visits from angels would be dangerous ; but the ministers of our blessed Lord are visible angels, who ought to be to us instead, not only of angels, but of Jesus Christ himself. It is probable that these two angels, sitting at these places, were before employed there in worshipping Christ, and in paying their homage to this adorable dead person. They had served him and ministered unto him during his mortal life, and they did not abandon him in the grave. Mary Magdalene joins with them in their duties, and imitates their piety; and they take part in her grief, and come to comfort her.
" 13. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him."
Jesus Christ is, in a peculiar manner, the Lord of those who seek him with the tears of repentance. It is one part of Christian consolation, to engage a soul, afflicted at the absence of its Lord, in discourse con- cerning him, and to give it occasion to speak of the chief object of its desires. It is the method of God's conduct towards us, to prepare us for the favours he designs us, by renewing our application, our fervency, and our desires, in relation to him or to his graces. Mary Magdalene is so taken up with the thoughts of her Saviour, that she supposes that every body
CHAPTER XX. 619
thinks of him as well as she ; and that any one must read in her heart the name of him whom she seeks. Would to God our hearts might always be found full of such ardent zeal, and thus eagerly desirous to en- joy our God and our Saviour.
" 14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus."
The second consolation which God gives his ser- vants in this life, is by the presence of Jesus Christ himself, but unknown. The impatience of Mary Magdalene, inflamed with a holy passion for Christ, causes her to cast her eyes on every side, to see if she can discover the object of her love. There is no rest here on earth for one who loves God; and much less for one who does not love him. None for the latter, because he seeks his happiness where he can never find it ; none for the former, because he has not yet found him whom he seeks. Grant, O Lord, that I may never have any concern or inquietude, but only with regard to thee; and that I may have a lively sense of thy absence and of my own banish- ment.
" 15. Jesus saith unto her, Woman, why weep- est thou? whom seekest thou ? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away."
The third consolation which Christ gives his ser- vants, is by his word. He expresses in two words, zveepest and seekest^ the whole employment of Mary Magdalene's love : and this is all which a penitent has to do. To weep without seeking, is a slothful
620 ST. JOHN.
and inactive repentance ; to seek without weeping, is a rash and presumptuous one. Give me, Lord, I beseech thee, both these motions of penitential love, that I may weep on the account of my sins, and that I may seek thy grace. A firm and steadfast love, like that of Marv Magdalene, is neither frishrened nor perplexed with anything; nothing being impos- sible to one who loves. The difficulty of undertak- ing that which is good is generally great, for no other reason but only because the love we have for it is but small. The love of Mary Magdalene looks upon dangers and difficulties as nothing; forasmuch as she counts it her gain to lose every thing in seek- ing him who alone is the true, and therefore her only good. Let us be ashamed of our lukewarmness. The only cause why we are so remiss and uncon- cerned about the interests of God, is because we love some other thino; which we do not love for his sake.
" 16. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni ; which is to say, Master."
The fourth consolation which Christ, risen from the dead, bestows upon his servants, is the making of himself known to them. The word of Jesus Christ is full of light, and illuminates the eyes and the mind of those who love him. How great is the power of one single word in the mouth of Christ ! How deeply does it penetrate and afFect a heart, which has been acquainted therewith by means of a long familiarity with him in prayer, and meditation upon his word ! The word of Christ works no farther upon the heart than he intends it should work. It draws from the mouth of Mary M^iodalene a com-
CHAPTER XX. 621
pendious confession of faith. Christ is really be- come, after a new manner, the Master of Mary Mag- dalene, of all men whom he has redeemed with his blood, and of the whole world which he has purchased by his cross. Let us remember, and frequently say to ourselves, that he is our Master, that we ought to serve and please none but him, and ultimately to refer every thing to him alone.
" 17. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father : but go to my brethren, and say unto them, I ascend unto my Fa- ther, and your Father; and to my God, and your God."
The fifth consolation which Christ gives his ser- vants, is in discovering to them the secret and the spirit of all his mysteries. The sixth and last is, the giving them the grace to make those mysteries known to others. The sanctity of the mystery of the re- surrection, requires a worship which is more spiritual and disengaged from sense. Earth is not the place where we are to enjoy the chaste embraces of the Bridegroom. Now is the time only to hear his voice, and to obey it ; to behold him, as it were, disguised under the appearance of a stranger, but not to touch him by having the advantage of a clear and open sight. What comfort and consolation is it to us to have the same God and Father with Jesus Christ, as being his brethren ! This is an instance of the most exceeding goodness, and such as is altogether divine, that Christ, in the state of his power, should vouch- safe to call those by this name, who had either de- nied or forsaken him in the days of his humiliation and sufferings. Men are very far from forgettino
622 ST. JOHN.
so soon the occasions of their resentment. Thus to call them his brethren and the children of God, is to give them assurance of making them partakers with himself of the heavenly inheritance. And no- thing can be more comfortable or more suitable to this mystery.
" 18. Mary Magdalene came and told the dis- ciples that she had seen the Lord, and that he had spoken these things unto her."
Is it thus, O Lord, that thou so quickly sendest away a pious soul, which has sought thee so long, and with so many tears? She does not make the least complaint on this account : it is sufficient for her to know that thou, her Lord and Saviour, art alive, victorious over death and over all thy enemies. She sought thee out of the love she bore towards thee, and not out of love to herself. Mary Magda- lene is a new apostle, and the first who preaches Je- sus Christ risen from the dead. It is her whole joy to do the will of her Master, and to make him known to men by executing his commission. Whoever is honoured with the mission of Christ, ought to quit the complacency and satisfaction which he finds at his feet, in contemplating and meditating upon his mysteries by himself, that he may publish and impart the knowledge of him to others.
Sect. III. — Jesus appears to the Apostles, and gives them the Holy Ghost.
" 19. ^| Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace be unto you."
CHAPTER XX. 623
The wishes of Christ have always their effect. He conveys peace into the bottom of hearts when- ever he desires it for them. The reconciliation be- twixt God and man is finished and completed by the resurrection of Christ ; and it is the grace of this mystery which he here makes known to them. He comes on purpose, by his peace, to fortify the minds of his disciples against the fear of the world, which he has so lately overcome upon the cross, by sinking under the efforts of its malice. None but Christ, raised from the dead, could possibly dispel that, fear which had seized them from the time of their en- trance into the garden of olives. It is good to have recourse to this mystery against the terrors of the world, and against inward troubles; and to beseech Jesus Christ to pronounce over us these words, " Peace be unto you." He will not pronounce them in vain.
" 20. And when he had so said, he showed unto them his hands and his side. Then were the dis- ciples glad when they saw the Lord."
Jesus retains the scars of his wounds, on purpose to show that he triumphed only by sufferings; to confirm the truth of his incarnation, death, and re- surrection ; to excite in us a constant sense of grati- tude; and to offer continually to his Father the price of our redemption. The glorious wounds of Christ have nothing now in them but what affords consola- tion and strength to his true disciples. He teaches us never to separate in this life these two mysteries, Jesus crucified, and Jesus risen again ; since he unites them in his person and his glory, and proves the one by the other to his apostles. We may justly say,
624 ST. JOHN.
that the great devotion of the church, in relation to these two mysteries, began here: a devotion which Christ himself inspired into the apostles, and which the apostles settled in the church. Let us receive it from her, and show ourselves faithful in the obser- vance of it.
" 21. Then said Jesus to them again, Peace be unto you : as my Father hath sent me, even so send I you."
The mission of Jesus Christ, in order to his bring- ing peace to men, is the source and the pattern of the mission of his ministers, as to the principle, the power, the end, the manner, and the love thereof, &c. The gifts of God, and especially the evangeli- cal mission, ought to be received in the peace of heart. To qualify a man to receive a commission to preach Jesus Christ to the world, it is necessary that he should have this peace; not a human peace, which arises from presumption, but the peace of Christ, which proceeds from a just confidence alone in his grace and his protection. This " as" affords a large field of meditation. Some men take great delight when any occasion is offered to extol the dignity of the apostolical mission, and to compare that of bishops and pastors with that of Jesus Christ. But with what shame and fear ought they to be filled, if they do but compare the life, the conduct, and the deport- ment of Christ, with the lives and conversations of those who glory in being partakers of his mission ! They ought to depend upon it as certain, that they are sent only upon the same conditions, and for the same end, namely, to preach the truth, and to estab- lish the kingdom of God, by opposing the corruption
CHAPTER XX. 625
of the world, and by suffering and acting to the end for the advancement of his glory.
" 22. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:"
Jesus Christ, who, together with the Father, is the principle from whence the Holy Ghost proceeds, by the very same power whereby he bestowed on man in creating him a reasonable soul, which is an emanation from, and a participation of, the supreme and sovereign reason, does now breathe into the Chris- tian the Holy Ghost as a second soul, as the new principle of the new life. That which Jesus Christ is hereafter to do invisibly from heaven in his church, he now does visibly on earth, to show us that he himself in his human nature is the true principle from which it is all derived. The laity receive the Holy Ghost only for themselves ; priests and bishops re- ceive it for the good of others. That person is no other than a monster in the church, who by his sa- cred office is a dispenser of the Holy Spirit, and who by the corruption of his own heart, and by a disor- derly, worldly, voluptuous, and scandalous life, is at the same time a member and instrument of the devil.
" 23. Whose soever sins ye remit, they are re- mitted unto them; and whose soever sins ye retain, they are retained."
The Holy Ghost is given to the apostles, and to priests, that they may remit or retain sins, according as they shall judge that he himself remits or retains them. That such a judgment may be pronounced upon sinners as is fit to be approved of God, and to be confirmed in heaven, it must be such as is accord-
Vol. III. 2D 57
626 ST. JOHN.
ing to the Spirit of God, who is given for that pur- pose, and to the rules prescribed by Christ to sinners, of which the priest is only the minister. To see the conduct of abundance of priests, one would ima- gine that they had received only the power of re- mitting sin, and that the power of retaining it was forbid them. This is to divide and separate words which are inseparable.
Sect. VI. — Thomas sees and believes. Many mira- cles not written.
" 24. % But Thomas, one of the twelve, called Didymus, was not with them when Jesus came."
There is no salvation for any person, unless he keep himself inseparably united to the society of Christ's disciples, and to the body of the pastors of his Church. This absence of Thomas had other reasons in the purposes and designs of God than what appear to the eyes of men. We always lose very considerably when we forsake the assemblies of the faithful. It is to unity that Christ manifests himself, and not to singularity. It is to the apos- tolic church that God reveals his truth, and not to any number of persons separated from the church, and cut off from its unity. Thomas is not at all concerned at his misfortune and loss, because he is insensible of it, and even thinks that he has lost no- thing. Thus it is with respect to those who return to the unity of the church ; they often return but imperfectly at first, and are not thoroughly sensible how much they have lost during their separation, until they have continued for some time in the church, and until Christ has likewise there manifested him- self to them.
CHAPTER XX. 627
c< 25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe."
Christ permits the incredulity of one apostle, in order to strengthen the faith of the whole church, by showing that his most intimate friends did not believe his resurrection, until they were forced, as it were, by the evidence of the clearest proofs and most indisputable testimonies. Observe here the delusion of the mind of man, to imagine, that his senses will be more faithful witnesses to him of the truth, than the word of truth itself. With what resolutions soever a man arms his heart against faith, God knows very well in what part to assault it, so as to subdue it thereto. He would not have left Thomas so long in this state of infidelity and rebellion, had he not designed to make it subservient to promote the hu- mility of this disciple, the glory of his own grace, the conversion of unbelievers, &c.
" 26. % And after eight days, again his disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you."
God frequently does as much for one particular soul as for many others. Observe here the surpris- ing and wonderful goodness of our blessed Saviour, who does not at all lessen the value of the favour done the rest of his disciples, by doing it for the sake of this one, but takes occasion from his absence to honour and comfort them all a second time. A holy and happy octave this for these disciples, begun and
2d2
628 ST. JOHN.
ended with the same grace and favour ! This af- fords matter of consolation to such souls as are some- times hindered from solemnizing the great mysteries on the proper days: the octave supplies that defect. But to our greater comfort and consolation it is like- wise a figure of that grand octave of the resurrection, which we shall celebrate in heaven, where Jesus will consummate our faith, where he will be present with his disciples, where he will manifest himself unto them, where he will shed abroad in their hearts an inconceivable peace, and settle them in the possession of it for ever, exclusively of the world, against which the gate of heaven shall be shut to all eternity.
" 27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side : and be not faithless, but believing."
Let us admire the charity, the mildness, and the application of the good Shepherd, in healing those who are not yet strong enough in the faith. If the faith of Thomas did not precede this experiment made with his hands, it is an extraordinary instance of condescension in Christ to permit him to take this freedom. And if he did believe before he touched our blessed Saviour's body, Christ thereby shows, that he has more command over the heart of man, than man himself, and that whenever he pleases he is able to make him change his resolutions. Christ here suffers the mind of man to satisfy itself by ex- perience; but the reprehension which he immediately subjoins, is a sufficient token that he does not ap- prove of the imperfection which caused this sort of evidence to be desired. This charitable reprehen-
CHAPTER XX. 629
sion, accompanied with the internal operation of Christ, contributed more than any thing besides to the opening of Thomas' eyes.
" 28. And Thomas answered and said unto him, My Lord and my God."
This elevation of the heart, and this short, ready, fervent, and perfect confession of faith, afford us a pattern of that confession which we ought to make every moment, if possible, and which nothing hinders us from renewing; on all occasions. Thomas was the last in believing, but he is the first of the apos- tles who distinctly confesses the divinity of Christ since his death. It is in this effect of the resurrec- tion that Christ makes his divinity evidently appear under his humanity itself. Thomas beholds him in his human nature, and he therein discovers his Lord ; he opens his eyes to miracles, and in them he finds the proofs of his divine nature. Thou, O Jesus, art truly the Lord of my soul, since thou hast re- deemed it by the sacrifice of thy human nature. Thou art its God, because thou art its sanctification by thy grace and thy Spirit, and its chief good and eternal happiness by thy glory.
" 29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed."
Blessed is that heart which is endued with docility in respect of the divine word. Faith and charity have no manner of dependence upon sight, which on the contrary is apt to lessen the value of them. This sentence is full of comfort to those who have not seen Jesus Christ in the flesh, and have known him only by means of the gospel. How perfect so-
630 ST. JOHN.
ever the faith of Thomas might possibly be, yet it had always these two defects, namely, that it was too slow, and that he would have it depend upon sight. We must endeavour to find the exact medium be- tween a precipitate and rash faith, and one which is too backward and timorous. To be able to do this, is undoubtedly an effect of thy grace, O Lord, and a gift of thy Spirit, the glory whereof is entirely due to thee alone.
" 30. 5f And many other signs truly did Jesus in the presence of his disciples, which are not written in this book :"
What a multitude of unprofitable books are there in the world, while we are left in ignorance concern- ing so many wonders done by the Son of God. It was only for the instruction of the disciples that many signs and miracles were wrought. A pastor ought not to neglect any soul; but there are some souls which are given to him in a peculiar manner, and of which he ought to take a peculiar care. The hav- ing good things to write, is not a sufficient reason to engage men in writing books; since John leaves so many miracles of Christ buried in silence : they must likewise have some token of the will of God, or some engagement from his providence, and must take care, that they be not influenced to undertake that work by self-love rather than by the love of truth, or by a desire either to make it known, or to defend it.
" 31. But these are written, that ye might believe that Jesus is the Christ, the Son of God ; and that believing ye might have life through his name."
That person does by no means answer the designs of God who neglects to read the gospel, which was
CHAPTER XXI. 631
written on purpose to establish a lively belief of the divinity and incarnation of Christ in souls, and to guide them to eternal life. It is neither his own satisfaction, nor the love of the world's esteem, nor a desire to entertain the curiosity of the public, which induces a man of God to write concerning the things of God ; but it is a desire to make God known, and to promote the salvation of his brethren, by ex- plaining the truths of Christianity and the mysteries of our blessed Saviour: it is particularly, his love of God, and of the church militant here on earth, and the perfecting of the body of Jesus Christ in heaven.
CHAPTER XXI.
Sect. I. — Christ's appearance at the Sea of Tibe- rias. The miraculous Fishing.
" 1. After these things Jesus showed himself again to the disciples at the sea of Tiberias; and on this wise showed he himself. 2. There were to- gether Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 3. Simon Peter saith unto them, 1 go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing."
This fishing of the apostles exhibits to us a re- presentation of that which relates to souls, wherein a man must labour in the spirit of charity and unity to draw them out of the abyss of sin. But without Jesus Christ they labour only in the dark and to no
632 ST. JOHN.
purpose. Peter, the first in the list of the apostles, is the first also in labour: it is his part to invite others thereto, and to encourage them in it by his own example. A zealous and apostolical pastor, willingly sacrifices the repose of the night to the exercise of his ministry and to the salvation of souls. It frequently happens, that a good pastor takes abun- dance of pains in relation to souls, and yet is not able to gain even one. But God will place all his labour to account, as much as if he had converted multitudes. This fishing, which figuratively repre- sents to us the preaching of the gospel, does even literally denote that which the apostles did afterwards, who led constantly a laborious life, and were very far from taking advantage of their dignity, to draw from the hands of the faithful such contributions as might enable them to live at their ease. They are not ashamed to live by their own labour; and all along their humility, their poverty, and their labori- ous life, instruct and encourage their successors to imitate their example.
" 4. But when the morning was now come, Jesus stood on the shore; but the disciples knew not that it was Jesus. 5. Then Jesus saith unto them, Chil- dren, have ye any meat? They answered him, No."
The condescension of Jesus Christ, after he was risen from the dead, is a figure of that which the most eminent and perfect pastors owe to the most weak. This extreme poverty of the apostles, of persons who are just going to subdue the world to Christ, plainly shows how much he despises wealth ; since he does not think fit to make any use at all of the power of his new state, to free them from poverty.
CHAPTER XXI. 633
He frequently permits those whom he loves best to labour for a long time, and in the night of affliction, before he comes to their assistance; because affliction and labour endured in his Spirit, are much more for their advantage than any temporal relief. However, he is never wanting to them in time of pressing need. The kindness and goodness with which he prevents their application to him, instructs the rich how to anticipate and prevent the requests of the poor. We may here behold a rough draught of this pre- sent life. It is no more than one night, during which we labour continually in the midst of the sea of this world. Happy that morning, when we shall find Jesus Christ on the shore, in the port of eternal salvation, where he will feed us with food altogether divine.
" 6. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore; and now they were not able to draw it for the multitude of fishes."
Jesus could have saved them this labour, in giving them something to eat ; but he chooses rather to bless, in his apostles, labour which he sanctified in his own person, than to manifest his power in a more evident and remarkable manner. He teaches them, and us at the same time, to avoid idleness our- selves, and to make the poor avoid it also by our giving them alms in order to assist and enable them to work, not to support and encourage them in laziness. O what fruit do men produce by their labours in the ecclesiastical ministry, when they are employed therein by the appointment of God, and follow the truth of his word ! The right side is the side of the elect:
2 d3
634 ST. JOHN.
when the net is cast on that side it is always filled without breaking. The blessing which God gives to his word in the mouth of a preacher, is the cause of all the fruit which it brings forth; and this bless- ing is no other than his will itself. When God has touched a soul, and caused it to enter into the apos- tolical net, all is not yet effected : it must be drawn out of the water, and disengaged from the habits of sin in which it was deeply plunged. This is the work which requires the chief labour of pastors: in bringing this to effect, no cares, no endeavours must be spared.
" 7. Therefore that the disciple whom Jesus loved saith unto Peter, It is the Lord. Now, when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast him- self into the sea."
The love of John is clear-sighted and full of light; that of Peter active and zealous. Let us pray for the light and understanding of the former, and imi- tate the zeal and activity of the latter. The mutual dependence which God has established in his church, not only among the people, but even among the pas- tors, shows itself plainly on this occasion. There are some, who, being intent on the discovery of truth, are instrumental in making Christ known to others ; and these, as it were in return, making use of their light, edify them by their good works, and encourage them by their example. John does not proudly take advantage of his light and knowledge to prevent Peter, because he is humble, and not at all puffed up therewith; and Peter, as soon as ever he is informed, leaves not one moment unemployed, because he is faithful and fervent in using his utmost endeavours.
CHAPTER XXI. 635
"8. And the other disciples came in a little ship, (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes."
All such in the church as piously lend their assis- tance to guide souls to the haven of salvation, must labour only in conjunction with the ordinary pastors, and act under their authority. The ways of going to God are different : some are ordinary, as in those who came in this little ship ; others are extraordinary, as in Peter, whose zeal prompted him to cast himself into the sea. He is an emblem of pastors, who are obliged to go to Christ through the rough sea of this world, through the waters of persecution, through the bitterness of affliction, and with the labour and pains of one who swims to gain the shore.
" 9. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread."
Here are miracles upon miracles. The same power which filled the net with fishes in the midst of the sea, creates others upon the land; to show these disciples, that it was not from any want of power to give them fish, that Christ asked them for some, and ordered them to fish for them. He makes his pro- vidence manifest to them, to the end that they may put their whole trust and confidence therein, and that they may never lay aside labour through fear of not obtaining what is necessary. At the same time he teaches them to be content with necessaries, by pre- paring nothing sumptuous or superfluous for them, as he could have done.
" 10. Jesus saith unto them, Bring of the fish which ye have now caught."
636 ST. JOHN.
Every circumstance of this fishing is mysterious and full of instruction. It seems as if our blessed Saviour designed here to intimate to his apostles, both the obligation they were under to live by their labour, and the right they had to support and main- tenance, as long as they should employ themselves in the fishing which relates to souls. It is by means of this kind of fishing that Jesus Christ feeds as it were deliciously on those souls which his ministers draw out of the depths of sin and error, and bring to him. Of these his mystical body is formed, and is daily growing to perfection.
"11. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three; and for all there were so many, yet was not the net broken."
How lawful soever our employments may be, we meet with success only in proportion as Jesus Christ engages us in them. It is the hand of Peter, it is the pastoral hand, which must draw the net to land, and present to Jesus Christ the fruit of the spiritual fishing. In the church of heaven, where there will be none but saints, how great soever the number of them be, yet will not the net be broken. There will be no longer any division or schism to be feared in the bosom of unity, in the centre of peace, in the kingdom of perfect charity. Vouchsafe, Lord, to give us a foretaste of these fruits of peace, and to shed abroad in our hearts the love of unity, and the spirit of charity.
"12. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. 13. Jesus then
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cometh, and taketh bread, and giveth them, and fish likewise."
Jesus shows plainly, that he is the master of the family in his church : it belongs to him to feed and to assist it. No person has any share in the hea- venly banquet of Christ risen from the dead, unless he be invited thereto by his word, and drawn by his grace. The apostles do not of themselves take their food, it is Jesus Christ who gives it, and distributes it among them, in what proportion he thinks fit, as the sole master of his own gifts.
" 14. This is now the third time that Jesus showed himself to his disciples after that he was risen from the dead."
These three appearances of Jesus Christ are so many evidences of his resurrection. He seems to design to make his apostles amends for the three days wherein they were deprived of the comfort of his presence. He obviates all suspicions of mistake and delusion ; it being impossible that so many per- sons could be deceived all at once, and at so many different times.
Sect. II. — Peter's love. Christ commits his sheep to him ; and foretells his martyrdom.
" 15. % So, when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these ? He saith unto him, Yea, Lord ; thou knowest that I love thee. He saith unto him, Feed my lambs."
Jesus, by his wisdom, gives Peter, in these tew words, an opportunity of making some reparation for his infidelity, whilst he himself inspires into the
638 ST. JOHN.
secret recesses of his heart the will and purpose of doing it. This profession of love is fervent and undaunted; but it is'likewise humble and modest. Peter is very far from preferring himself before any one, remembering, that it was his advancing himself above all the rest of the apostles which was the oc- casion of his fall. Christ here teaches his church, that she ought to have great regard to charity and zeal in those whom she chooses for the sacred minis- try; and, above all, that a pastor's love towards Jesus Christ ought to be eminent and remarkable. Who- ever does not feed the sheep of Christ at all, or feeds them as being his own, is not properly a pastor, but either a hireling or a thief.
" 16. He saith to him again the second time, Si- mon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep."
Peter depends now only upon the knowledge which Jesus Christ has of his heart, and not as formerly, upon his own opinion. His answer, which is so full of Christian confidence, courage, and humility, makes it evident that he has profited by his fall in all re- spects. He is very sensible what degree of love and strength the grace of Christ has given him, without being unmindful of the weakness of his own nature. Christ knows Peter's heart even better than he him- self does; but he repeats the same question to him several times, to teach those to whom the ordaining of pastors belongs, not to content themselves with a slight inquiry into the qualifications of those who are to undertake the care of souls.
" 17. He saith unto him the third time, Simon,
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son of Jonas, lovest thou me ? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowestall things ; thou knowest that I love thee. Jesus saith unto him, Feed my sheep."
Our blessed Saviour requires of Peter three pro- testations of love, to the expiation of his three de- nials; to teach us that the tongue ought to be made at least as instrumental to charity as it has been to concupiscence. Christ here requires of pastors no- thing but love, and recommends nothing to them but the care of his sheep ; because their love of Christ, and their love of labour, are the two things concern- ing which they ought chiefly to examine themselves : it belongs to those who confer upon them their mis- sion to examine into the rest. It is therefore an instance of extreme rashness for a person to take upon himself the pastoral office, without having either a love for Jesus Christ, or a will and inclina- tion to feed and serve his flock. Far from being any ground at all for proud and lofty thoughts, it is a just cause of fear and trembling, for a man to have a more extensive service to perform, and a greater account to give to God, not only of the lambs, which are the laity, but likewise of the sheep, which repre- sent the clergy.
" 18. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whi- ther thou wouldest : but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not."
The cross is, in this life, part of the reward of such pastors as are faithful in the discharge of their duty.
640 ST. JOHN.
The greater share we have in the authority of Jesus Christ, the greater must we expect to have in his sufferings. God does not require of us that we should not feel within ourselves any repugnance or aversion to the evils of this life ; but only that we should oppose that aversion, and overcome it by his grace ; that we should subdue the carnal will by the spiritual, and the love of temporal life by the love of that which is eternal. It is the pastor himself who is to feed his Master's sheep ; but it is another who is to crucify the pastor, when his death is to glorify God. This is the last consecration of the hands of an apostle, which have been already consecrated by the Christian sacrifice and the ministry of salvation, to have them nailed to the cross of Christ, as part of his victim and sacrifice.
" 19. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me."
A Christian, and more especially a pastor, ought to make it his study how to imitate his Master. To glorify God, and to follow Jesus Christ : this is the whole work which he has to do. The prediction of so cruel a death is dreadful news to the flesh ; but it is matter of great comfort and consolation to faith, for a man to be assured that by his death he shall glo- rify God. Nothing is more for the glory of Christ, than to have disciples who choose rather to lay down their lives than to renounce his doctrine : this is what the philosophers could never find in their schools. There is seldom any danger now of being exposed to death for the sake of Christ ; but there is still enough to try the fidelity of a true Christian and of a faithful
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pastor, who is desirous to follow Jesus Christ even to the cross."
M 20. Then Peter, turning about, seeth the dis- ciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 21. Peter, seeing him, saith to Jesus, Lord, and what shall this man do ?"
How great is the difference betwixt Peter before the death of Christ, and Peter after his resurrection ! The cross of Christ terrified him then, and now even his own does not in the least dismay him. It rejoices him to be assured that he shall recover an opportunity of being crucified with Christ, which his infidelity caused him to lose. 9 He then pretended to distin- guish himself from all the rest of the apostles, by dying alone with his Master : but now he is very desirous to share that honour with his friends and brethren. This is no instance of human friendship. This solicitous care of Peter for John, is an evident token of the union betwixt these two apostles, and of a friendship which Christ in nowise blames. We may even justly say, that Peter did no more than fol- low the example and inclination of our blessed Savi- our, in loving with a particular affection " the disciple whom Jesus loved." How wonderful, O Jesus, are the effects of thy grace ! and how proper to inspire trust and confidence, not only into thy disciples, but even into the greatest sinners !
" 22. Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? Follow thou me. 23. Then went this saying abroad among the breth- ren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee ?"
642 ST. JOHN.
Jesus here teaches pastors, that their solicitous care should never carry them so far as to pry into the designs of God concerning others, in relation to the future, but only to assist them to continue faith- ful to him. Let us use our utmost endeavours to follow Christ in discharging our own duty, and to render ourselves worthy of his cross; this is our pro- per business: it belongs to God to dispose of others according to the good pleasure of his will. Peter, being as yet imperfect in his friendship, is drawn aside to curiosity, to teach us to avoid it. This was a very unseasonable curiosity : for that which Christ had just told him concerning his martyrdom, ought to have engaged him to employ his whole mind in pay- ing him the great duties of thanksgiving, humilia- tion, acceptance of his cross, &c. Let us take great care that we do not receive the graces of God negli- gently. Instead of seriously reflecting upon them within ourselves, we often suffer our minds to wander abroad in vain and impertinent curiosity.
" 24. This is the disciple which testifieth of these things, and wrote these things; and we know that his testimony is true."
Great saint ! we receive thy testimony, we believe every thing which thou hast written, we reverence the truths which thou hast taught us, and which thou learnedst in the bosom of truth itself. Grant us, Lord, the grace to love, to relish, and to practise them, and to make all the use of them which we ought ; that we may be counted worthy to behold them openly one day, in that very fountain from whence thy beloved disciple drew them.
" 25. And there are also many other things which
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Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen." We know only the least part of those things which Jesus did and taught upon earth. If we do not make use of that which is written, to what end would that which is not have served, but only to our greater condemnation ? Let us be content to adore that of which we know nothing. Let us put in practice every part of his law which we do know; let us beg the grace that we may be willing to perform what we are able, and that we may be able to perform what we are willing ; and let us labour without intermis- sion, desiring earnestly that happiness which we expect. Yes, Lord Jesus, come quickly ; for it is thou whom we expect, and we look not for another. Amen.
FINIS.
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