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THE LIFE
07 OUR BLESSED LORD AND SAVIOUR
JESUS CHRIST:
TO WHICH IS ADDED
THE LIVES AND SUFFERINGS
OF HIS
HOLY EVANGELISTS AND APOSTLES.
BY
REV. JOHN FLEETWOOD, D. D.
WITH AN INTRODUCTION TO THE AMERICAN EDITION
BY PROF. S. SEAGER.
NEW YORK AND AUBURN:
MILLER, ORTON & MULLIGAN.
New York : 25 Park Row.— Anbom : 107 Geneaee-st
1855.
CONTENTS
CHAPTER I. PA0E.
»wage of rito Binh of Christ— Prediction of the Birth of John the Baptist —
Salutation of the Blessed Virgin by the Angel —Visitation of the Virgin Mary
••Elizabeth— Birth of the Baptist . 25
CHAPTEE II.
Geneni Decree for Taxation Published — Birth of Christ— Declaration of the
6anu to Shepherds — Circumcision and Presentation of Christ in the Tem
ple — The Wise Men of the East worship the Iloly Child— Flight of Joseph
into Egypt— Massacre of Infants at Bethlehem —Death of Herod — Return of
Joseph out of Egypt.... ..... . 36
CHAPTER III.
State of t r Lord's Childhood and Private Life —His argument with the Jewish
Doctois — Mission, Character, and Doctrine of the Baptism — Baptism of
Christ, and visible Descent of the Spirit on that Solemnity .... .... 46
CHAPTER IV.
Commencement of our Saviour's Ministry — His Temptation in the Wilderness —
Deputation of the Sanhedrim to John the Baptist— First Miracle wrought by
the blessed Jesus .. .. ........ 63
CHAPTER V.
Expulsion of the Profaners of the Temple —Jesus converses with Nicodemus—
Baptizes in Judea —Instructs a poor Samaritan — Heals a sick Person at
Capernaum — Retires again to Nazareth, and is expelled thence by his impi
ous Countrymen ... — -— ...—--.—. 68
CHAPTER VI.
Our Lord proceeds to Capernaum —Adds to the number of his Followers —Pro
claims the Gospel in Galilee —Preaches to a numerous Audience his woll-
known and excellent Discourse upon the Mount .......................... 73
W CONTENTS.
CHAPTER VII.
Our blessed Lord cures the Leprosy and Palsy— Casts out a Devil —Succors the
Mother-in-law of Peter; and afterward pursues his Journey through the
country of Galilee - —
85
CHAPTER VIII.
Jesus confirms his Mission by producing a miraculous Draught of Fishes-
Curing the Leprosy a second time — Appeasing the boisterous Waves —
Casting Devils out of divers Persons grievously possessed 89
CHAPTER IX.
Our Lord proceeds in acts of Mercy and Benevolence — Adds Mat*fcew to the
number of Disciples — Casts out an evil Spirit — Passes again through Gali
lee —Selects Twelve from among his Disciples, as his constant Followers and
Companions, and addresses the Multitude in an excellent Discourse .. 96
CHAPTER X.
Continuation of our Lord's glorious Doctrines — Beneficent Acts and' astonishing
Miracles wrought in confirmation of the Divinity of his Mission, and the
extending of his Heavenly Kingdom . . Ill
CHAPTER XI.
The Character of John the Baptist cleared and justified by the blessed Jesus — He
visits Simon the Pharisee — Display of our Lord's Humility and Conde
scension .. .. . lis*
CHAPTER XII.
Miraculous Cure effected at the Pool of Bethcsda— Reproof of the Superstition
of the Jews, in condemning the performance of necessary Works on the Sab
bath-day — After doing many acts of mercy and wonder, our blessed Lord is
visited by his Mother and his Brethren, and makes a spiritual Reflection
on that Incident 123
CHAPTER XIII.
Our Lord delivers many remarkable Parables, and explains several of them —
He returns to Nazareth, and commissions the Twelve Apostles, whom he
had before selected as his constant Attendants and Followers, to disperse and
preach the Gospsl of the Kingdom of God in divers places — Circumstances
of the Death of J)hn the Baptist .... . 133
CHAPTER XIV.
Our Lord adds to the confirmation of his Mission and Doctrine, by working a
Miracle in the Wilderness of Betbsaida —The People, struck with the power
and grace of the blessed Jesus, propose to raise him to the earthly dignity of
King— Peter, by means of his blessed Master, performs a miracle in walk-
ing upon the Sea ; j4
CONTENTS.
CHAPTER XT.
Pharisaical Superstition severely reprimanded — The great Redeemer continues
to display his Power and Benevolence in the relief of several Objects of
Affliction — Guards his Disciples against the prevailing Errors and Fallacies
of the Scribes and Pharisees — Proceeds on the Works of his heavenly
Father 152
CHAPTER XVI.
The blessed Jesus delegates a special Power to Peter, one of his Disciples —
Pronounces the final Judgment of the World ; and is afterward Transfigured
upon the Mount . 159
CHAPTER XVII.
Our Saviour relieves a Youth tortured with a Dumb Spirit— Conforms cheer
fully to the custom of the country, by paying the Tribute — Reproves the
Pride of his Disciples, and delivers some excellent moral Precepts ........ 165
CHAPTER XVIII.
9ur blessed Lord attends, for the fourth time, the Celebration of the Passover
at Jerusalem — Addresses the Multitude at the solemn Feast of Taberna
cles — Exempts the Woman taken in Adultery from the Punishment annexed
by the Jews to that Crime —Escapes from the Snares laid for Him by tha
inveterate Scribes and Pharisees ..........._........_......_............. 170
CHAPTER XIX.
Our Lord continues to work miracles, in confirmation of his Mission and Doc
trine — Calls forth and sends out seventy Disciples — Preaches to the People
of Judea, by way of Parable .... 183
CHAPTER XX.
The humble Jesus resides with Martha and Mary, two obsenre Women of Beth
any — Improves a Circumstance which occurred at the Feast of Dedication —
Prescribes a mode of Prayer to his Disciples and future Followers — Revisits
some of the Pharisaical Tribe SO.
CHAPTER XXI.
Explanation of the Origin and Opinions of the different Sects among the Jews —
Our Lord teaches the Multitude by plain Discourse, and also by Parables... 30t
CHAPTER XXII.
flie blessed Jesus accepts the Pharisee's invitation — Delivers divers Para
bles, representing the requisites for admittance into the Kingdom of God —
The care of the Redeemer for every one of his People— The reception
of a penitent Sinner ; and the Punishment of misusing the benefits of tha
©oif-ii - - — aw
Vi CONTENTS.
CHAPTER XXIII.
Our tord Is applied to in behalf of poor Lazarus -Cures ten Person, of the
Leprosy in Samaria, and restores Lazarus to life S88
CHAPTER XXIV.
Ou Saviour commends even the smallest Act, proceeding from a truly benevo
lent Motive —Predicts the demolition of the magnificent Temple of Jerusalem,
»od delivers several instructive Parables 23*
CHAPTER XXV.
Our blessed Lord is anointed by a poor but pious Woman —The perfidious Judas
consents to betray his Master— The humble Jesus washes the feet of his
Disciples, and foretells that Disciple who was to betray him into the hands
of his inveterate Enemies *S6
CHAPTER XXVI.
Jesus institutes the Sacrament, in commemoration of his Death and Sufferings —
Settles a dispute which arose among his Disciples —Predicts Peter's Cow
ardice in denying his Master— Fortifies his disciples against the approaching
Shock — Foretells Peter's Cowardice again — Preaches to, and prays with his
Disciples for the last time —Passionate Address of our Lord to his Father in
the Garden .' 2G7
CHAPTER XXVII.
The blessed Redeemer is taken by a band of Soldiers, at the information of the
traitor Judas — Heals a Wound given the High Priest's Servant by Simon
Peter — Fulfillment of our Lord's Prediction concerning Peter — The Saviour
of the World is arraigned at the Bar of the Sanhedrim, and tried by the
Jewish Council . ... .... 281
CHAPTER XXVIII.
Our Blessed Saviour is carried before the Roman Governor — The traitor Judas
becomes his own Executioner — Pilate publicly acquits Jesus, and refers his
case to the decision of Herod ._. 295
CHAPTER XXIX.
The Roman Governor, for want of Evidence, proposes to acquit and release Jesus
three several times ; but, at the pressing instigation of the Jews, he condemns
and delivers him up ..... .. ......... . 804
CHAPTER XXX.
The innocent, immaculate Redeemer is led forth to Mount Calvary, and then
ignominously crucified between two Malefactors — A Phenomenon appear*
on the important occasioo Our Lord addresses his Friends from the Cross,
and gives up the Ghost . .... . ZH
CONTENTS. Vli
OHAPTER XXXI.
«*he blessed Jesus treated with indignity after his Crucifixion— A pion. Person
begs his Body from Pilate in order for interment ......................... 324
CHAPTER XXXII.
Two pious Women go to view the Sepulchre of their crucified Lord and Saviour—
An awful Phenomenon happens — A ministering Spirit descends — The Re-
deemer bursts the chains of Death, and rises from the Tomb 329
CHAPTER XXXIII.
Jesus appears on divers Occasions, to different Disciples— Reproves and con
vinces Thomas of his unbelief — Shows himself to a great number of his
Followers in Galilee 339
CHAPTER XXXIV.
Our blessed Lord instructs his Disciples in what manner they should conduct
themselves in order to propagate the Doctrines of the Gospel — Gives them
his final Blessing, and ascends into Heaven — General Review of the Life
and Doctrines of the great Redeemer . . ........... 350
CHAPTER XXXV.
Remarks on the Peculiar Nature of the Christian Religion, the Principles it
inculcates, and its fitness to render Men holy and humble here, and happily
glorified hereafter ............. 357
LIVES OF THE APOSTLES.
St. Peter 373
St. Paul 394
St. Andrew . 418
St. James the Great — . ............... . . 422
St. John the Evangelist . . . 424
St. Philip ..... . . .. 427
St. Bartholomew .. ............... . 430
St. Matthew ..... 432
St. Thomas — 435
St. James the Less _. . .......... ....... . 438
St. Simon the Zealot... . . ...... 442
St. Jude4 443
St. Matthias ... .. .............. 445
St. Mark . 446
St. Lore -•- 448
St. Barnabas — . 450
Bt. Stephen... .. ...... .................... 452
Timothy - - -••- *5'
firu. ................¦..*•¦.-..........-...........-... .--.....•-»•....••.•¦ 4ol
INTRODUCTION TO THE AMERICAN EDITION.
EVERY new contribution to the stock of Christian knowledge
must be regarded as a substantial benefit to the cause of
truth in any age ; but at a time unprecedented for the multi
plication of books, whose chief aim is to furnish light reading,
giving the mind occupation without the trouble of thinking, a
work which tends directly both to develop the intellect, and
sanctify the heart, can not fail to commend itself to the public.
Such a work is " Fleetwood's Life of Christ." The wide-spread
fame it has acquired, both in Europe and in this country,
among evangelical Christians generally, furnishes conclusive evi
dence of its intrinsic merit. The various editions heretofore pub
lished were too voluminous, and consequently too' expensive
to be accessible to the great mass of readers. A good book
should be made, as far as practicable, like the sunlight and
the rain, the common property of alL To bring this invaluable
volume within the reach of every class, and give it the extensive
circulation it so justly deserves, Geo. H. Derby & Co. issue the
present edition, in a cheap form, retaining, however, every thing
of importance in the elegantly illuminated Glasgow edition.
Biography, truthfully written, possesses an interest scarcely
equaled by any other species of composition. But when
remarkable incidents are recorded, which claim to have oc
curred during the lifetime of one long since departed, we must
be satisfactorily assured of the authenticity of the original
S INTRODUCTION.
record, and of the faithfulness of the successive transcribers.
The more extraordinary those events are, the more positive
and definite must be the evidence in support of them. Fortu
nately, in the present instance, the facts themselves, and the
men who record them, rest for their credibility and faithfulness
on the inspiration of the Holy Spirit.
The author of this volume has collected, with great discrim
ination, into a beautifully-connected narrative, and arranged,
as far as practicable, in chronological order, all the most strik
ing events in the life of the Saviour, from his gloriuas advent
to his more glorious return to heaven, interspersing the whole
with such reflections as seemed necessary, both to give unity
to the plan of the work, and to illustrate, in the most impres
sive manner, the grand design of his mission. The ornamental
in style is purposely avoided, while a simplicity and clearness
of diction, admirably corresponding to that of the New Testa
ment, is carefully studied. Those soul-inspiring truths which,
for ages, were the burden of prophecy, and into which " the
angels desired to look," are too sublime to admit the artificial
adorning so profusely lavished upon works of mere taste.
" They need not the aid of foreign ornament,
But are, when unadorned, adorned the most."
How puerile appears the rhetorician's art, in attempting to
improve the inimitable narration of the evangelists, when
recording those stupendous miracles of Jesus, which form so
large a part of his public life ! Who would allow the marshal
ing of words, and the rounding of periods, however skillfully
performed, to take the place of the simple "Lazarus, come
forth," "Peace, be still," " Take up thy bed and walk ? " Well
was it said, " never man spake like this man." Even the ene
mies of revelation have been forced to award to the precepts
INTRODUCTION. XI
01 Christ, a beauty of style and a loftiness of sentiment, which
commanded their admiration. All lovers of the genuine sub-
Ihre in writing, will ever delight in reading the Holy Scriptures,
and more especially those portions which record the life, death,
and resurrection of the Lord Jesus. The prophecies of the
Old Testament which specified so minutely the coining of the
Just One, couched in the simplest language, truths so vast in
their range, so lofty in their conception, that the prophets them
selves, unable to comprehend them, " searched what, or what
manner of time the Spirit of Christ which was in them did sig
nify, when it testified beforehand the sufferings of Christ, and
the glory that should follow ; " and even the angels, in rapt
astonishment, desired to look into the " mystery of godliness,
God manifest in the flesh." In Jesus, the divine Messiah, the
types and symbols of the first covenant receive so lucid an
interpretation, as fully to justify the apostle in calling them
" the shadow of good things to come."
Does the sincere inquirer after truth hesitate to repose
perfect confidence in Christ, as the long-promised Saviour?
Let him stand at the bier of the widow's son, and hear that
sreative word, " Arise ; " or look upon that motly throng of
traffickers, impipusly desecrating the temple of the living God,
while Jesus enters and drives them, awe-struck and silent,
before him, none attempting to resist his authority, but sub
mitting to a power they did not comprehend ; and he will be
led to upbraid himself for his incredibility, while he joyfully
acknowledges, " truly this is the Son of God." Faith gathers
new vigor by the contemplation of those wonderful miracles,
which attest so fully, that in Jesus dwelt " all the fullness of
the Godhead bodily." How vastly superior is the evidence
upon which the disciple of Christ rests his confidence, to that
afforded to the most heaven-favored of former times! Every
XII INTRODUCTION.
thing under the old dispensation was of necessity prospective,
every thing promised the ushering in of a more glorious period ;
insomuch that the eye of Christian faith watched the signs of
the times, and caught with rapturous delight, the star in the
east, which was to guide the wise men of Bethlehem. But
" God, who at sundry times and in divers manners, spake in
times past to the fathers by the prophets, hath in these last
days spoken unto us by his Son." Thus we are furnished
with a key, to unlock the treasures of wisdom which were so
long inaccessible to prophets and kings. The life of Christ
serves the double purpose of illustrating God's administration,
during four thousand years, while the world was in process of
preparation for his advent ; and also, of demonstrating practi
cally the infinitude of His love who " spared not his own Son,
but delivered him up for us all." We are enabled to form
some idea of the magnitude of sin, by the nature and extent
of the satisfaction which Infinite Justice required, and in view
of which, God could "be just and the justifier of him that
believeth in Jesus." Behold our atoning Saviour! He who
wept at the grave of Lazarus as a sympathizing man, raised
him from that grave like " the Mighty God." He who, as a
"man of sorrows and acquainted with grief," "had not where
to lay his head," possessed "all power in heaven and in earth."
In accommodation to our weakness, God has condescended to
approach us in the person of his Son, constituting his humanitv,
a temple in which his divinity might dwell. How glorious
how sublime is such a dispensation ! No longer do we grope
in a land of shadows. The former things have indeed passed
away. "The law and the prophets were until John; since
that time the kingdom of God is preached and every man
presseth into it." While John the Baptist, than whom a
greater had not appeared before him; standing on the transiticn
INTRODUCTION. Xlil
point between the old dispensation and the new, inquires,
"Watchman, what of the night? " the least in the kingdom of
Christ, answers, "The morning cometh." Taking his stand
point on the threshold of the Christian temple, whose glory
was so far to exceed that of the former, the disciple of Jesus
occupies the very focus of all the light which had dimly gleamed
on the vision of patriarchs and prophets, from the morning of
creation, and, gazing backward over the long series of prepara
tory events, rejoices to find himself emerging into the broad
sunlight of a day, which shall shine more and more, till the
consummation of all God's purposes in relation to our race.
Long had the human mind plied its utmost energies to grasp
the idea of the infinite. To aid its conception, every imaginable
form of matter, animate and inanimate, was sought, but still
there was an impassable gulf between the creature and Ihe
Creator. But in Christ, the attributes of a perfect man, and
also those of the invisible God, were mysteriously blended
exhibiting the divine character in a palpable form.
'* 'T was this Almighty Word that all things made ;
He grasps whole nature in his single hand :
All the eternal truths in him are laid,
The Ground of all things, and their Head,
The circle where they move, and center where they stand."
Thus, " God, who commanded the light to shine out of dark
ness, hath shined in our hearts, to give the light of the knowl
edge of the glory of God in the face of Jesus Christ" From
the hour when, on the mount of transfiguration, a voice from
" the most excellent glory," fell upon the ears of Peter, James
and John, designating Christ as the beloved of the Father, and
the sole object of hope and of trust to the world; he had been
recognized as " the brightness of the Father's glory, and the
express in?age of hia person." Every act of his was a solemn
XIV INTRODUCTION.
protest against all doubt and unbelief, and an intelligible rt
sponse to the painful query, ever and anon agitating the mind
of even his own disciples, " art thou he that should come, o»
do we look for another." The apostles, though slow to appre
hend the ineffable grandeur of the Saviour's character and
mission, came at length to the full conviction, that he was the
veritable impersonation of the eternal Jehovah. They saw in
him a circumstantial fulfillment of the ancient prophecies ; they
beheld his miracles ; they marked his guileless life ; and with a
faith which appropriated his infinite sacrifice to themselves,
they claimed him as their God. From that moment he was to
them the " chief corner stone laid in Zion, elect, precious."
Another important view, in which the evangelists every
where represent Christ, is his absolute sinlessness. This view
derives its value from its connection with the atonement^ and
from the necessity, that he who was to be a model for a sin
ning race should himself be sinless. The most searching
scrutiny of those who were interested to convict him, resulted
in the verdict " I find no fault in him." Behold the evidence
of moral perfection in the tempers which were the unvarying
habit of his life. Standing on the hill which overlooked Jerusa
lem, he gazed upon its grandeur, and, with tears, bewailed the
ruin which brooded over the people who were even then plot
ting his destruction. From the cross, where he was expiring
in agony, he prays, " Father, forgive them, they know not what
they do." Follow him through the awful eclipse of the grave,
and his first acts, after his resurrection, were an exhibition of
moral sudlimity, infinitely surpassing the proudest deeds of
heroes and conquerors. The simple declaration, "Peace be
on you," and the accompanying gift of the Holy Ghost, were
but the earnest of that love with which he loved his own to
the end.
INTRODUCTION. XV
Curing the succeeding forty days, he wa§ mainly occupied
in establishing the faith of those upon whom would soon
devolve the mighty work of " going into all the world to preach
the gospel to every creature." He appeared to them on
rarious occasions, to prepare them for his departure, and to
" leave them an example that they should follow his steps."
When the time had fully come, that he should be received up
into glory, having performed his last visit to the family of Laza
rus and his sisters, he returned as far as Bethany, and there,
in presence of a select company of his friends, while in the
very act of blessing them, " he was taken up, and a cloud
received him out of their sight." Here closes the great mission
of Christ as a Redeemer, and his Mediatorship in Heaven
begins. Let us now contemplate him, not only as possessing, in a
pre-eminent degree, the elements of a stainless, holy character,
but harmoniously uniting in himself every divine attribute in
infinite perfection — exhibiting that absolute completeness of
every conceivable excellence, which renders him the fit object
of supreme, unceasing adoration and praise, to every order
of intelligences, forever and ever. His life, like his character.
• was a perfect unit He was never diverted for a moment from
the glorious work which brought him to earth. The salvation
of a revolted empire was the single, all-absorbing object, to
the accomplishment of which every thing was made subserv
ient. This having been attained, he resumed his place at the
right hand of the Father, where he "ever liveth to make inter
cession for us." " Thence shall he come,
WTien this world's dissolution shall be ripe,
With glory and power to^udge both quick and dead ;
To judge the unfaithful dead, but to reward
His faithful, and receive them into bliss."
THE HISTORY
LIFE OF JESUS CHRIST.
CHAPTEK I.
Peesage op the Birth of Christ — Premotion of the Birth of John
the Baptist — Salutation of the Blessed Virgin by the Angel-
Visitation of the Virgin Mart to Elizabeth — Birth of the
Baptist.
"VTO event that ever did, or perhaps will happen, can
_LM more remarkably display the wisdom and power
of the great Jehovah, than the glorious manner in
which he brought life and immortality to light, by the
gospel of his only Son, manifested in the flesh.
History, as it refers merely to human events, is a
pleasing and instructing subject ; but that which relates
to our immortal interests, certainly claims our most
serious regard.
If we survey the stupendous works of the creation,
we shall find that few arrived at perfection at once.
This observation is amply confirmed by the various
productions in the natural, and changes in the moral
svorld. The Supreme Being, who conducts all his
operations according to infinite wisdom, a/ppears to
2
26 Lijfb of Christ.
have retained the same maxim in regulating his kind
est dispensations to the sons of men. The divine wil)
was not revealed, at first, in its clearest evidence, and
fullest splendor. The dawn, in a spiritual as well as
in a natural sense, preceded the meridian glory ; the
former revelation was but a type, or earnest of the lat
ter, and, in comparison with it, intricate and mysterious.
The all-gracious God, as it seemed best to his uner
ring wisdom, was pleased, by degrees, to open and
unfold his glorious councils ; and man, by degrees
attained to the knowledge of the great plan of salvation,
and the means used by its great Author to promote
and establish it.
Some time before the incarnation of the blessed Jesus,
an opinion prevailed among the pious part of the Jews,
that the great Jehovah would condescend to favor them
with a clear revelation of his divine will, by the mis-
'sion of some eminent person, qualified from above to
instruct them in the same. This opinion was founded
on the predictions of the ancient prophets, who had
described, with the utmost beauty and clearness, the
person, character, and glory of the Messiah, appointed,
by God, in his own time, to declare his eternal counsels
to mankind.
Eelying on the fulfillment of these prophecies, the
, devout persons among the Jews imagined the time
\appointed by God was near at hand, and that the
appointed Messiah would shortly make his appearance,
and therefore are said to "have awaited' night and day
for the consolation of Israel." The people, at that
time grievously oppressed by the Eoman power, and
consequently anxious of regaining their liberty, as well
as revenging themselves on their tyrannical oppressors,
Life of Christ. 27
wanted the accomplishment of the prophecies with the
most solicitous desire. But this opinion of the approach
of a, general deliverer extended much farther than the
country of the Jews ; for, through their connection
with so many countries, their disputes with the learned
men among the heathen, and the translation of the
Old Testament into a language now almost general,
their religion greatly prevailed in the east, and conse
quently their opinion, that a prince would appear in
the kingdom of Judea, who would dispel the mists of
ignorance, deliver the Jews from the Roman yoke,
and spread his dominion from one end of the world to
the other.
While the eastern world was fraught with these san
guine hopes, the angel Gabriel, who had appeared to
Daniel the prophet, with a certain information as to
the period of the Messiah's coming, as well as his trans
actions in this lower world, was sent to Zacharias, a*
pious priest, while he was executing his office before
God, in the order of his course, (which was to burn
incense when he went into the temple of the Lord,) to
foretell that a child would spring from him and his
wife Elizabeth, though' they were stricken in years,
who should be. endowed with extraordinary gifts from
heaven, and honored with being the forerunner of the
Saviour of the world.
Zacharias, when he saw the angel, though he proba
bly knew him to be of heavenly extraction, could not
judge the subject of his mission, and therefore discov
ered a mixture of fear and surprise, but the heavenly
ambassador cheered his desponding soul with this kind
address : " Fear not, Zacharias, for thy prayer is heard,
and thy wife Elizabeth shall bear thee a son, and thou
28 Life of Christ.
shalt call his name John." That he waited, day and
night, for the consolation of Israel, he well knew ;
which is all we can understand by his prayer being
heard ; for it was unnatural in him to think, that he
and his wife Elizabeth, who were advanced in years,
should have a son ; nay, he intimates his doubts con
cerning it in these words: "Whereby shall I know
this ? for I am an old man, and my wife well stricken
in years." Besides, he was a priest of the course of
Abia, whose particular office was to pray on behalf of
the people, for public and national blessings ; so that
it is very reasonable to think that on all occasions of
public worship he prayed most earnestly for the accom
plishment of the prophecies relative to the appearance
of the long-expected Messiah, who was promised as a
general blessing to all the nations of the earth.
That this was the great subject of his prayer, appears
"from the declaration of Gabriel : The prayer thou hast
directed with sincerity to an Almighty ear, concerning
the coming of the Messiah, " is heard ; and, behold,
thy wife Elizabeth shall bear thee a son," who shall
prepare the way for the mighty Redeemer of Israel.
The good old priest was as much astonished at the
subject of his mission as he was at the appearance of
the messenger; and esteeming it impossible that his
wife, thus advanced in years, should conceive a son,
weakly demanded a sign, to confirm his belief in the
fulfillment of the promise, though he knew the author
ity of the angel was derived from the God of truth.
But as it is the lot of humanity to err, Zacharias had,
for that time, forgot that nothing was impossible to
Omnipotence, as well as that it were not the first time
the aged were caused to conceive, and bear children.
Life of Christ. 29
The least reflection would have reminded him, that
Sarah had conceived and borne Isaac, when she was far
advanced in years ; and that Samuel was born of a
woman, who was reputed, and even called, barren.
His curiosity was, indeed, gratified, but in a man
ner that carried with it at once a confirmation of the
promise, and a punishment of his unbelief. As he had
verbally testified his doubt of the fulfillment of the pre
diction of the angel, he was punished with the loss of
his speech, which was to continue to the very day in
which the prediction should be accomplished : " Behold,
thou shalt be dumb, and not able to speak, until the
day that these things shall be performed, because thou
believest not my words, which shall be fulfilled in their
season." Zacharias soon received an awful testimony of the
divinity of the mission of Gabriel, who was no sooner
departed than he was struck dumb ; for when he came
to pray in the course of his office during the oblation
of his incense, he could not utter a word; and was
under a necessity of making signs to the people that
an angel had appeared to him in the temple, and that
he was deprived of the faculty of speech, as a punish
ment for his doubting the fulfillment of an event which
he had been foretold concerning him.
Soon after Zacharias departed to his own house, (the
day of his ministration being accomplished,) his wife
Elizabeth, according to the prediction of the angel,
conceived, and retired into a private, place, where she
lived five months in the uninterrupted exercise of piety,
devotion, and contemplation on the mysterious provi
dence of the Almighty, and his amazing goodness to
the sinful children of men.
80 Life of Christ.
When Elizabeth was advanced six months in hei
pregnancy, the same heavenly ambassador was sent to
a poor virgin, called Mary, who lived in obscurity in
Nazareth, under the care of Joseph, to whom she was
espoused. This man and woman were both lineally
descended from the house of David, from whose loins
it was foretold the great Messiah should spring.
This virgin being ordained by the Most High to be
the mother of the great Saviour of the world, was saluted
by the angel in the most respectful terms : " Hail, thou
that are highly favored ; the Lord is with thee : blessed
art thou among women ! " Such an address, from so
exalted a being, greatly alarmed the meek and humble
virgin ; to allay whose fear, and encourage whose heart,
the angel related, in the most sublime terms, the subject
of his embassy, which was to assure her that she was
the chosen of God to the greatest honor which could
be conferred on a mortal, and which would perpetuate
her memory; an honor no less than that of being mother
of the promised and long-expected Messiah, who upon
earth shall be called Jesus, because he should save his
people from their sins, be the restorer of human nature,
and the procuring cause of eternal bliss to sinners, who
had forfeited the favor, and incurred the resentment of
an offended God : that this divine person was the son
of the Most High God : to whom should be given, by
bis Almighty Father, a throne in the heavenly king
dom, and on which he should preside, and which, bein»
the whole church of Christ, the house of Jacob, the
spiritual Israel, or the kingdom of the Messiah, should
continue forever and ever.
The astonished virgin, unmindful that Isaiah had
bng since prophesied, " that a virgin should cod**tvo
Life of Christ. 81
and bear a son," thought her virginity an insurmount
able barrier to the fulfillment of the prophecy, especially
as such an event had never occurred since the creation
of the world, and therefore required of the angel an ex
planation of the manner in which such a circumstance
could be effected.
This desire by no means implies her not remember
ing, that with God all things were possible, but only
serves to prove the weakness of her apprehensions on
the one hand, or her diffidence and sense of her
unworthiness on the other.
The angel, therefore, perceiving the uprightness of
her disposition, notwithstanding some little proof of
human weakness, and shortness of sight, vouchsafed
an immediate answer to her inquiry : " The Holy Ghost
shall come upon you, and the power of the Highest
shall overshadow thee ; " or, in other words, This mi
raculous event shall be brought about by the aid of
the Holy Spirit, and wonderful exertion of the power
of the Most High. As thy conception shall be effected
by the immediate influence of the Holy Ghost, " there
fore also that holy thing which.shall be born of thea
shall be called the Son of God." To confirm her faith
in the glorious message, the heavenly messenger ob
served to her, that her cousin Elizabeth, notwithstand
ing her advanced years, and reputed barrenness, was
about six months pregnant, assigning this incontestible
argument for the miraculous incident : " For with God
nothing shall be impossible."
This reply not only removed all Ler doubts and fears,
but filled her with inexpressible joy, so that she even
anticipated the promised felicity ; for she, with the rest
of the daughters of Jacob, had long indulged a hope
82 Life of Christ.
Of being selected by God to be the honored motbet
of the Saviour of Israel ; and therefore, on her being
assured that such happiness was destined her by the
great Disposer of all events, she thus expressed her
reliance on the fulfillment of the Divine promise, and
perfect acquiescence in the will of the Almighty :
" Behold the handmaid of the Lord ! be it unto me
according to thy word."
The angel had no sooner departed, than Mary set
out for the mountainous country of Judea, though at
a very remote distance from Nazareth, in order to re
joice with her cousin Elizabeth, in the joyful news
that she had received from the angel concerning her.
The rapture and delight which filled the minds of Mary
and Elizabeth, on the occasion of this salutation, can
alone be conceived from the affeeting description re
corded by the evangelist Luke, who is peculiar for the
beauty of his style, and eleganee of his expressions.
That evangelist writes, that the salutation of Marj
had such an effect upon Elizabeth, that on hearing ol
the miraculous event that had befallen the virgin, tht
babe leaped within her, and that she, being inspired
with a holy delight on the approaching prospect of the
nativity of her Saviour, exclaimed with rapture, "And
whence is this to me, that the mother of my Lord should
come to me." — Luke i: 43. Nor did her ecstasy cease
with this token of humility and joy on the important
event, in the ardor of which she evinced that prophetic
influence, which, while it amazed the blessed virgin,
could not fail of establishing her belief in what the
angel had foretold ; for she repeated the very words
expressed by the angel, in his salutation of the holy
virgin^ " Blessed art thou among women j" together
Life of Christ. S3
with a quotation from the Psalms, " and blessed is the
fruit of thy womb."
Mary conceived the Seed long promised, and ear
nestly desired : the Seed in whom all the nations of
the earth were to be blessed, according to the words of
the Psalmist: "His name shall continue as long as the
sun ; and men shall be blessed in him : all nations shall
call him blessed." The happy virgin, catching the
holy flame from the aged Elizabeth, broke out into an
humble acknowledgment of her unworthiness, and the
wonderful grace of the Almighty, in appointing her to
the exalted honor of bearing the Redeemer of Israel,
as expressed in these known words, "My soul doth
magnify the Lord," &c.
Thus having, by this visit, confirmed herself in the
belief of the prediction of the angel Gabriel, when the
period of Elizabeth's pregnancy approached, she re
turned to Nazareth, having resided in Judea about
three months.
Soon after the departure of Mary, Elizabeth brought
forth a son, the appointed harbinger of the King of
Glory ; and on the eighth day after his birth, according
to the Judaical custom, he. was eircumcised, and called,
agreeably to the appointment of the angel, John, allud
ing, in the Hebrew tongue, to the gracious display of
the wisdom and goodness of God, who was about to
manifest himself to the world by the spreading of the
gospel of his Son, of whom this John was the appointed
forerunner. •
The promise being thus fulfilled, the aged priest was
restored to his speech, and immediately broke out into
praise and rapture at the marvellous works of God, in
strains which astonished all around him.
8& Life of Christ.
This surprising event greatly alarmed the peopli-
of the adjacent country, who were divided in then
opinions concerning a child, whose birth was attended
with so many extraordinary circumstances. Indeed,
these incidents were worthy of general admiration;
that he who was to be the forerunner of the mighty
Saviour of Israel should not make his entrance on life
in an obscure and uncommon manner, but with particu
lar tokens of the favor of heaven, in order to attract the
observation of his countrymen, and excite their atten
tion to that ministry which he is called to by the blessed
God, even the preparation of the people for the reception
of the Messiah, who was shortly to appear in the flesh.
It is observable, that the Baptist from his infancy,
displayed great qualities, both of mind and body ; for
such was his strength of constitution, through the bless
ing of the God of nature, that he lived till near the
thirtieth year of his age, when his public ministry
began, in the mountainous and desert country of Judea,
bereft of almost all the comforts of life. But at length
the prophecy of the good old Zacharias, relating to
his future elevation, was literally fulfilled: "Thou, O
child, shalt be called the Prophet of the Highest ; for
thou shalt go before the face of the Lord to prepare
his ways ; to give knowledge of salvation to his people,
by the remission of their sins, through the tender mer
cies of our God, whereby the dayspring from on high
hath visited us, to give light to them that sit in dark
ness and in the shadow of death, to guide our feet in
the way of peace."
As Joseph had betrothed Mary, according to the
method of the Jewish espousals, before they came to
cohabit together as man and wife, she was found to be
Life of Christ. 85
with child ; at which he was so much confounded that
he resolved to put her away. Tet he purposed doirg
it privately, probably to prevent that exemplary punish
ment which the law inflicted on those who had violated
the faith of their espousals before the marriage was
completed, (Deut. xii : 23, 24,) or endure the infamy
of a public divorce.
While he was ruminating on "this interesting event,
he was overtaken with a pleasing slumber, and received
a communication from above, which fully revealed the
cause and manner of Mary's pregnancy, dispelled his
doubts, and encouraged him to take home his falsely-
suspected spouse : " Joseph, thou son of David, fear
not to take unto thee Mary thy wife ; for that which is
conceived in her is of the Holy Ghost."
The pious Joseph complied with the voice of Heaven
most cheerfully; for no sooner did the morning dawn
appear, than he rose from his couch, and obeyed the
commands of the Most High, by relating to his es
poused wife his being assured of her- innocence, and
immediately restored her to her former favor.
While he related to her the manner of this extra
ordinary revelation by a messenger from heaven, he
discovered in her a remarkable chastity of heart, en
tirely conformable to so mysterious an operation, and
knew her not, till she had brought forth the great
Redeemer of Israel.
Thus was fulfilled that which was foretold by the
prophets, and particularly the prediction of Isaiah,
which imported that a virgin should bring forth a son :
" Behold, a virgin shall conceive, and bear a son, and
shall call his name Immanuel, which being interpreted.,
is God with us."— Isa. vii: 14. Matt, i: 23.
CHAPTER II.
General Decree for Taxation Published — Birth of Christ — Dec
laration of the same to Shepherds — Circumcision and Presen
tation of Christ in the Temple — The Wise Men of the East
worship the Holt Child — Flight of Joseph into Egtpt — Mas
sacre of Infants at Bethlehem — Death of Herod — Return
of Joseph out of Egypt.
AUGUSTUS CESAR, the Roman emperor, having
at this time issued an edict for a general taxation
on all the nations, cities, and towns, subject to the
empire, King Herod, in consequence of that decree,
commanded all under his government to muster in the
city of his people, or place of his descent, that an
estimate might be taken of their persons and effects.
Pursuant to this order, Joseph and Mary, as descend
ants from the line of David, departed from Nazareth,
where they then resided, and came to Bethlehem, a
city of Judea, the place of the nativity of David and
his ancestors.
The manner and place of our Lord's birth certainly
demands our highest admiration and wonder, and as
a striking display of wisdom, both in the direction and
accomplishment of the will of his heavenly Father.
Considered in his divine nature, heaven is the habi
tation of his seat, and the earth is his footstoox:
Life of Christ. 3T
considered in his human nature, he is humble beneath
all, being confined within the narrow limits of a manger!
Though as the Son of God, he is the brightness of his
Father's glory, the express image of his person, and
his throne is forever and ever! — as the son of man,
O wondrous condescension ! he is wrapped in the mean
est swaddling clothes ; and, as man, he takes up his
habitation with the beasts of the field. In fine, let
us adore his grace and love in veiling those glories,
for a time, which he enjoyed at the right hand of his
Father, assuming our nature, and that in its humblest
state, in order to raise us to that degree of glory and
happiness, which, by our apostacy from God, we had
justly forfeited ; exulting with the prophet, "Sing, O
neavens, and be joyful, O earth, and break forth into
singing, O mountains, for the Lord hath comforted his
people." But the humble manner in which the blessed Jesus
made his appearance in the world, did not long eclipse
the glory of his descent ; a heavenly messenger being
despatched from above to apprise mankind of their
Savior's incarnation. It pleased the wise Disposer of
all things, by his holy angel, first to make known to
some honest shepherds, who were watching their flocks
by night, in the neighboring fields, the birth of the
long-promised, long-expected Messiah. The radiance
which shone around them terrified the astonished peas
ants ; but, to dissipate their fears, and confirm their
joys, the divine messenger interposed, and thus address
ed them : " Fear not ; for behold I bring you good
tidings of great joy, which shall be unto all people.
For unto you is born this day, in the city of David, a
Saviour, which is Christ the Lord. And this shall be
88 Life of Christ.
a sign unto you ; Ye shall find the babe wrapped in
swaddling clothes, lying in a manger." Luke ii: 10, &c.
The glorious news was no sooner proclaimed, than a
number of the celestial choir were heard to resound
the praises of the Almighty for this transcendent dis
play of his goodness to sinful men ; " And suddenly
there was with the angel a multitude of the heavenly
host, praising God, and saying, glory to God in the
highest, and on earth peace, good-will toward men."
Transported with the happy tidings of the birth of the
Redeemer of Israel, the angel no sooner departed than
the shepherds hastened to Bethlehem, in quest of the
Babe, whom, according to the information of the sacred
missionary, they found wrapt in swaddling clothes,
and lying in a manger. This event, so exactly con
formable to the angel's prediction, equally delighted
and amazed them ; nor could they conceal the purport
of his mission, but published abroad all they had seen
and heard.
Having viewed, with praise and wonder, their long-
expected Saviour, and offered their grateful praises tc
God, for the manifestation of his goodness to mankind,
they departed with hearts filled with love and gratitude,
still glorifying the almighty Parent of universal nature.
After the expiration of eight days, from the birth of
the holy infant, he was circumcised, according to the
Mosaic institution; and thus, by a few drops, gave
earnest of the abundance of blood which he was to
shed for the purification of mankind. The blessed
Redeemer passed through this ceremony, not that he
stood in any necessity of conforming to the laws of any
kind, being the supreme Lawgiver, with respect to his
exalted nature ; but, as considered in his humble state,
Life of Christ. 89
he was born of a woman, made under the law, and
came, according to his own declaration, to fulfill all
righteousness, it was requisite he should conform to
that custom, which characterized the Jewish nation,
and was one of the principle injunctions of the Mosaic
law, under which he was born ; in order to fulfill all
that is spoken of him in the Scriptures.
Besides, as all the promises made to Abraham were
to be fulfilled in the Messiah, it was necessary he should
receive the seal of circumcision, in order to prove his
descent from the patriarch, concerning whom it was
foretold, "In thy seed shall all the families of the
earth be blessed." As a further reason for our Lord's
compliance with this Jewish institution, we may urge
tiie propriety of his finishing the former dispensation,
by an exact adherence to its rules, as he was about to
establish another, and much better, which could not bt
effected more fully, than by conforming to that sacra
ment, which was of divine injunction, and indispensa
bly requisite to admission into the former.
A3 the same institution also required that every first
born son, without any regard to circumstances of family,
Eiiould be presented to the Lord, in the temple, by
delivering him into the hands of the priest, and paying
live shekels, together with an offering, which, from the
¦poorer sort, consisted of a pair of turtle doves, or two
young pigeons ; a ceremony in commemoration of the
divine mercy in sparing the first-born of Israel, when
those of Egypt, both man and beast, were destroyed ;
Lis parents having tarried at Bethlehem till the days
( f Mary's purification were accomplished, brought the
child Jesus to Jerusalem, and there presented him in
the temple to the Lord, in the manner thus described,
40 Life of Christ.
with the offering allowed to the poorer sort of people : a
repeated instance of the exact obedience of the immacu
late Jesus to the ceremonial law, as well as the poverty
of his parents though descended from a royal house.
During the presentation of the holy infant, there
entered the temple a pious and venerable old man,
named Simeon, who, with all the devout, had " waited
day and night for the consolation of Israel," and to
whom it had been revealed by the Spirit of Truth, that
fce should not depart this mortal life, till he had seen
the Lord of life and salvation.
Accordingly, it was signified to him by the: Holy
Ghost, at whose instance he came at the precise time
into the temple, that the child there presented was the
tong-expected Messiah, even the Redeemer of Israel,
in an ecstacy of joy he embraced the heavenly infant
in his arms, and exclaimed, "Lord, now lettest thy
servant depart in peace, according to thy word: for
nine eyes have seen thy salvation, which thou hast
prepared before the face of all people; a light to
lighten the Gentiles, and the glory of thy people
Israel." Lukeii: 29-32.
A certain good prophetess, called Anna, who had
a long time waited for the redemption of Israel, enter
ing the temple, at the instant in which Simeon exulted
in the birth of the heavenly Infant, and finding that he
was the promised Messiah, likewise joined with him in
praising God, and went forth and declared the glad
tidings of salvation to all the faithful in those parts.
Having, in every respect, complied with the cere
monies and rites contained in the law of Moses, Joseph
and Mary, with the child Jesus, " entered in Galilee,
to their city Nazareth." They did not, however, long
Life os Christ*. 41
abide there, for having adjusted their affairs, the*y
returned again to Bethlehem, the place of Our Lord's
nativity. This step appears to have been pursued in conse->
quence of their opinion, that it was necessary, in order
to his being acknowledged the Messiah, sent by God,
that he should reside some time in the place of his
birth. Whatever was their motive for removal, it is"
evident, from Scripture, that while they were in Beth
lehem, with their son, certain eastern philosophers,
called Magi, or wise men, on account of the appear
ance they had seen, went to Jerusalem, and inquired
for the King of the Jews, declaring they had seen his
star in their own quarter : and were come to pay him
the adoration due to his dignity.
Various conjectures have been formed by the learned
concerning this star, which is said to have appeared in
the east ; some think it was the Spirit of God, others
" an angel, some a comet, others a luminous appeararie'e',
&c. A modern writer thinks it was the glory that
surrounded the angels, who had appeared to the shep
herds of Bethlehem, on the night of the blessed Lord's"
nativity. But to leave this subject, as not immediately apper
taining to our purpose. The whole city of Jerusalem
was alarmed at the unexpected appearance of the eat*
era Magi : an event which much perplexed the tyrant
Herod, whose ambitious mind maintained the utmost
aversion to the very thought of a rival or competitor,
and consequently could not brook a report that favored
the news of the birth of the King of the Jews.
Disguising, however, his sentiments, he received
the Magi with seeming respect, attended to the design
42 Life of Christ.
of their errand with affected complacency, and, to grat
ify their curiosity, summoned a general council, and
demanded of them where Christ should be born? The
council kept him not long in suspense; for, well
remembering the prophets had particularly foretold
the place of his birth, they replied to the demand of
the monarch, "In Bethlehem in Judea;" and, to
confirm their answer, cited prophetic authority : "And
thou, Bethlehem, in the land of Judea, art not the
least among the princes of Judea ; for out of thee shall
come a Governor, that shall rule my people Israel."
Matt, ii : 6. The tyrant king, in consequence of the
reply from the supreme council of the nation, directed
the Magi to Bethlehem, as the place, according to
ancient prophecy, designed for the honor of Christ's
nativity, earnestly entreating them at the same time,
immediately on their finding out the child, to send
him word, that he might repair thither, and pay his
adoration to him also.
But this was mere pretence, and vile hypocrisy;
for, so far was Herod from entertaining any religious
regard for the infant Jesus, that he vowed in his heart
to destroy him as soon as he should be found ; looking
on him as designed for a temporal prince, who should
expel him, or his descendants, from the throne of Judea,
instead of a prince whose kingdom was wholly spirit
ual, and whose throne was not to be established upon
earth, but in the heavenly Jerusalem.
Although we may have many stronger proofs of the
divinity of our Saviour's mission, than his miraculous
preservation from the designs of the ambitious Herod,
yet this was very remarkable. The tyrant, in this
case, acted with the utmost subtlety ; he declined
Life of Christ. 43,
accompanying the wise men in person; nor did he
even send attendants with them, who, under the guise
of honoring them, might have secretly informed him
of the abode of the Messiah. In short, he acted with
such apparent indifference, as if he had no peculiai
reason for dispatching them on the occasion.
However, the Magi, having obtained the intelligence
they sought in Jerusalem, got forward, under the guid
ance of the same star that conducted them from theii
own country, but had left them on their arrival in
Judea, which was the cause of their directing then
course to the capital, in order to seek that information,
which, by the desertion of the star, became requisite
Thus it appears the design of the Almighty, in direct
ing the eastern Magi to the capital of Judea, was, that
the whole nation might be made acquainted with the
cause of their journey.
It is natural and reasonable to suppose that the end
of the divine wisdom, in directing these Magi to the
kingdom of Judea to worship the child Jesus, was not
merely to gratify the curiosity of the wise men, because
the event promoted many other very important designs.
It contributed to a valuable purpose, in that the offer-
ngs of the wise men procured a subsistence for the
holy family in Egypt, whither they were soon after
warned to fly, in order to escape the vengeance of the
enraged king; for no sooner had the wise men de
parted from Bethlehem, than Joseph was warned, by
a heavenly messenger, of the barbarous purpose of
Herod, and commanded to flee into Egypt with the
young child and his mother.
Joseoh, in obedience to the Almightyfs command,
rose that very night, and prepared to go into Egypt,
44 Life of Christ.
"and was there until the death of Herod; that it
might be fulfilled which was spoken of the Lord by
the prophet, Out of Egypt have I called my Son."
This prophecy, which is quoted from Hosea, seems
originally to refer to the Israelites ; though the evange
list's reference will be amply justified, by considering
that the Egyptian captivity alludes to the subjection ot
the Israelites to great hardships, and their deliverance
from the same by an Almighty hand.
Now, as the departure of the holy family into Egypt
was in obedience to the divine command, in order to
protect the holy Jesus from the incensed Herod, the
application of the prophet, "Out of Egypt have I
called my Son," appears very just, as well as elegant.
The king of Judea long waited with the most earnest
expectation, the return of the wise men, anxious to glut
his resentment on the innocent Jesus ; till, from their
long delay, he begun to suspect a delusion, and that his
designs were frustrated bv some extraordinary interpo
sition of Providence.
At length, irritated by disappointment, he resolved
to accomplish by cruelty a resolution he could not
effect by art ; and accordingly issued orders to a large
party of soldiers to go throughout Bethlehem, and the
neighboring villages, and massacre all the children
whom they could find therein, from two years old and
under! thinking, that the infant Jesus, whom, as a
prince, he both envied and dreaded, would fall in the
general slaughter. But the heavenly missionary was
sheltered from above ; nor was the relentless king per
mitted to impede the design of an Almighty Creator.
However, the cities through which the soldiers carried
tha destructive sword exhibited such scenes of horror
Life of Christ. 45
and distress, as could not fail to pierce every soul
not entirely lost to humanity; no sound was heard
but the affecting cries of parents, the groans of expir
ing babes, and a general imprecation of vengeance on
the merciless tyrant. But he did not long survive his
cruel decree, being swept from his throne by a nause
ous disease, to answer for his conduct at the bar of a
tremendous Judge.
The tyrant Herod being cut off from the face of the
earth, Joseph was warned by a heavenly messenger to
return to the land of Israel. The good old man obeyed
the Almighty's command, and appears to have a great
desire of residing in Judea, and very probably in
Bethlehem; but hearing that Herod was succeeded in
his throne by his son Archelaus, and fearing that he
might pursue the barbarous design of his father, he
directed his course another way; but being warned
again by a heavenly mission, he retired into Galilee
then under the government of a mild and benevolent
prince, called Antipas, and took up his habitation at
Nazareth, where the particular circumstances which at
tended the birth of the blessed Jesus were not generally
known. The evangelist affirms that Joseph, with the
infant and his mother, resided in Nazareth, where the
holy Jesus spent his youth — "that it might be fulfilled
which was spoken by the prophets, He shall be called
a Nazarene."
CHAPTER III.
Btate of ocr Lord's Childhood and Private Life — His Arocmeot
with the Jewish Doctors — Mission, Character, and Doctrine of
the Baptism — Baptism of Christ, and tisible Descent of the
SriRiT on that Solemnity.
THE precise circumstances of our Lord's childhood
and life, previous to his public ministry, can not be
ascertained from the writings of any of the evange
lists, which can be relied on as authentic. All we can
gather from those men is, that the faculties of his mind
were enlarged in proportion to the growth of his body,
insomuch that he arrived at the very perfection of
heavenly wisdom.
As his parents were mean and poor, he had not the
advantage of a finished education; and he seems to
have received no other instruction, than what his
parents gave him, in conformity to the Jewish laws.
But supernatural abilities amply compensated for the
deficiency of natural acquirements, and he gave in
stances, in his earliest years, of amazing penetration
and consummate wisdom.
According to the Mosaic institution, his parents an
nually went up to Jerusalem; and, when he arrived at
Life of Christ. 47
the age of twelve years, carried him with them to that
city, in order that he might early imbibe the precepts
of religion and virtue. In this place the holy Jesus
tarried, without the knowledge, and, consequently, the
consent of his parents,, who departed with the rest that
were going toward Galilee ; and thinking that he was
gone forward with some of their relations or acquaint
ances, they continued their journey, not doubting but
they should overtake him on the road, or meet with him
at the place where they had appointed to lodge. But
on their arrival, not finding the child in the village,
nor among their relations, they returned to Jerusalem,
much troubled; and, after a most anxious search of
three days, found him in the temple, sitting among the
learned doctors, who were amazed at the wisdom of
his questions, and the pertinence of his replies ; which
were greatly superior to what they could expect from
one of his tender years, and mean education.
These doctors, or expounders of the law among the
Jews, always taught the people publicly on the three
great festivals ; and it was on one of these public occa
sions that the blessed Jesus gave such manifest proofs
of his wisdom and penetration, as astonished all the
beholders, many of whom thought he must be some
thing more than human.
During the obscure state of our blessed Redeemer at
Nazareth, the emperor Augustus died at Campania,
after a long reign of above forty years, to the general
regret of the whole Roman empire. He was succeeded
by Tiberius, his son, a prince of very different temper
of mind from his predecessor. The emperor, in the
second year of his reign, recalled Rufus from the
government of Judea, and sent Valerius Gracchus to
48 Life of Christ.
succeed him. After reigning eleven years, Gracptus
was recalled, and succeeded by Pontius Pilate, a per
son resembling, in disposition, his master Tiberius, who
was malicious, cruel, and covetous.
Soon after Pontius Pilate was appointed to the
government of Judea, John the Baptist began to open
his commission for preparing our Saviour's way before
him, according as was appointed, by preaching " the
baptism of repentance for the remission of sins." Sacred
history has not informed us of the manner in which
the Baptist spent the former part of his life ; but, .
according to ancient tradition, Elizabeth, hearing of
Herod's barbarous massacre of the infants of Bethle
hem, fled into the wilderness, to secure the infant John
from the relentless cruelty of that inhuman monster,
and there nurtured him with all the tenderness of
an affectionate mother. John the Baptist was about
eighteen months old when his mother fled with him
into the wilderness ; within forty days after which, sh©
died. He proved very successful in his ministry, as he
enforced the doctrine of repentance because the king
dom of heaven was at hand ; persons of all degrees and
professions flocked to him, confessed their sins, were
baptized in Jordan, and submitted to whatever the
prophet prescribed as necessary to obtai an inherit
ance in that kingdom, the approach of which he came
to declare. Among the converts were many of the
Pharisaical tribe, some of whom confessed their sins,
and were likewise baptized in Jordan.
The conversation of the Pharisees surprised tha
Baptist, knowing that they maintained a high opinion
pi their own sanetity, for which reason it was very
Life of Christ. 49'
astonishing that they should express any desire of
obtaining a remission of their sins. In short, he was
much surprised to find the whole nation so affected by
bis threatenings, especially as he knew they expected
salvation on account of their being of the seed of Abra
ham ; a conceit which they cherished, and which they
seem to have derived from a misrepresentation of the
following passage : " Thus saith the Lord, who giveth
the sun for a light by day, and the ordinance of the
moon, and the stars, for a light by night ; who divideth
the sea, when the waves thereof roar; the Lord of
Hosts is his name; If those ordinances depart from
before me, saith the Lord, then the seed of Israel also
shall cease from being a nation before me, forever.
Thus saith the Lord. If the heaven above can be
measured, and the foundation of the earth searched
out beneath, I will also cast off the seed of Israel, for
all that they have done."
But the Baptist, to curb their arrogance, called them
the " offspring of vipers," instead of the children of
Abraham; perhaps the Pharisees and Sadducees ap
plied to John for baptism, thinking by that means to
avoid the danger they might incur, from being the
avowed enemies of the Messiah, whom they expected
to come in all the pomp of royalty, and to maintain
his superiority by force of arms.
Throughout the whole of the Baptist's ministration,
he happily adapted his discourses to the circumstances
and capacities of the various people he addressed ; and
took every pious means to prepare them for the re
ception of the promised Messiah, who was shortly
to appear among them in the glorious character of
Sayiow and Redeemer pf Israel.
50 Life of Christ.
Thus, by a life of inflexible virtue, discourses nervous
and pathetic, exhortations sincere and. fervent, and
rebukes honest and courageous, the Baptist became
renowned throughout the region of Judea. Such was
the admiration of the people at his life and doctrine,
that, from the vision of his father Zacharias in the
temple, the arrival of the Magi at Jerusalem, the
prophecies of Simeon, (circumstances recent in their
memories,) they began to conjecture that John might
be tJ~e promised Messiah, and were even ready to
pronounce him the Redeemer of Israel ; so, that had
he asjjred to worldly dignity, he might, for a time,
have shone in all the grandeur of human pomp, and
claimed a regard superior to the sons of men. But,
pious in principle, and humble in heart, he could not
arrogate honors of which he was conscious of his
unworthiness ; and therefore honestly undeceived his
numerous followers, by assuring them that, so far from
being the glorious person promised, he was only his
forerunner; and that, such was his own inferiority,
that he was unworthy of doing his most menial offices.
" I indeed baptize you with water ; but one mightier
than I cometh, the latchet of whose shoes I am unwor
thy to loose." Luke iii : 16.
During the time of the Baptist's continuance at
Bethabara, the blessed Jesus left his retirement at
Nazareth, and previous to his public ministry, repaired
to the banks of the river Jordan, where John was exe
cuting his commission for him, in order to be thus
baptized by him. We can not impute this conduct
of our Lord, to any necessity there was of his conform
ing to the institution of baptism; for purity needs'
not cleansing ; it is therefore evident, that his motive
Life of Christ. 51
was to add a sanction to that ordinance, forever after
appointed to be the initiating rite of Christianity, " Go,
baptize all nations," &c.
It appears that John immediately, as it were by a
prophetic revelation, knew the Saviour of the world ;
for we find from the evangelist, that he ackn vwledges
his superiority, and declined the office : " I have need
to be baptized of thee ; and comest thou to me 1 "
Our Lord's answer, though short, is very full and ex
pressive: "Suffer it to be so now; for thus it becom-
eth us to fulfill all righteousness." As if he had said,
Regard not the precedence at this time, but perform
dry office; for it is necessary that we should, in tho
minutest po'nt, conform to the divine will, by which
this institution is enjoined.
This remonstrance removed the objections of John,
and he baptized the immaculate Jesus in the rivei
Jordan, in the presence of numerous spectators.
When the ceremony was performed, as he needdO
not the instructions usually given on the occasion, ho
went up straightway out of the water, and, kneeling on
the bank of the river, fervently addressed his Almighty
Father for an abundant effusion of his Holy Spirit, as
he was now entering on his public ministry, the preludo
of his important mission — the end of which was the
Balvation of mankind.
CHAPTER IT
Commencement of our Saviour's Ministry- -Hb Tiwo*ation in the
Wilderness — Deputation of the Sanb^briv to John the Bap
tist — First Miracle wrought by tee bussed Jesus.
THE great Redeemer having thus complied with the
institution of baptism, and received a most con
vincing testimony of his heavenly Father's approba
tion, by the miraculous descent and effusion of the
Holy Ghost upon him, while praying on the banks of
Jordan, in the presence of a multitude of spectators.
entered on hio public ministry at the age of thirty
years, according to the custom of the priests among the
Jews. It was apprehended by the people, that as he had
just begun his public office, he would repair to Je
rusalem, the seat of power and grandeur, in order to
display to the mighty and the learned his miraculou3
abilities and effulgent glories.
But, averse to human praise, the heavenly-minded
Jesus preferred solitude to the noise and hurry of mor
tal life; he therefore retired into the wilderness, in
order to prepare himself by fasting, meditation, prayer,
Life of Christ. 53
and snstaining temptation, for the important work on
which he was entering — the salvation of mankind.
To promote this grand design, the evangelists write,
that this retirement into the wilderness was in conse
quence of the immediate direction of the Divine Spirit.
Though solitude itself is melancholy, the blessed Jesus
added to the dismal scene, by retiring on a barren spot,
surrounded by high and craggy mountains, and form
ing a dark and gloomy chaos.
The Saviour of the world had not only been exposed
to poverty and ridicule, but also to the most trying
temptation of Satan ; that, as the captain of our salva
tion has undergone the same, we ought not to faint
when we are tempted, but, like him, be able to with
stand the fiery darts of the devil.
It doubtless appears highly proper, in order that our
blessed Lord and Master might both enter upon and
prosecute his ministry with more glory to himself and
advantage to mankind, that he should previously over
come the most subtle arts of that deceiver, who, undei
the mask of a serpent, seduced our first parents, and
involved them and their posterity in one common rain.
The peculiar devices by the old Serpent to tempt the
Son of God during the time of his fasting, are not
recorded in holy writ, and consequently they can not
be ascertained.
But at the expiration of the forty days, when tho
blessed Jesus had endured the keenest hunger, the
tempter, to make proof of the divinity of his mission,
insolently demanded, why he bore the sensations of
hunger? since, if he was the Son of God, he must have
power to change the stones of that dreary wilderness
into bread ; and by bo marvelous a transmutation, he
64 Life of Christ.
might have the satisfaction of knowing the truth of
what was said concerning him at his baptism.
But our blessed Saviour repelled his device, by citing
the words of Moses, which implied, that God, whenever
it seemed good in his sight, could, by extraordinary
means, provide for the support of the human race.
" Man shall not live by bread alone, but by every word
of God." Luke iv : 4.
Satan being defeated in his effort, took him to the
top of a very high mountain, and, thinking to work on
him by another artifice, showed him a bright view of
all the kingdoms of the world, with all their alluring
glor'ss, promising him universal empire over the whole,
if he would bow down and yield him the honor of the
benefaction. But observe his accursed pride and arrogance, in
promising that which is the gift of God alone — univer
sal empire over the earth ; and requiring what was
due to none but the Supreme — religious homage.
This blasphemy, as well as insolence, incited the bless
ed Jesus to exert his divine authority, and command
him, in a peremptory manner, to desist; citing this
special injunction from sacred writ, " Thou shalt wor
ship the Lord thy God, and him only shalt thou serve."
Thus repelled, he repeated the attempt, and, having
taken our Lord to Jerusalem, placed him on the pinna
cle of the temple, and, by a taunt of insolence, urged
him to prove the truth of his mission, by casting himself
down from thence, citing, as an encouragement for him
to comply with his desire, a text from the Psalms :
" If thou be the Son of God, cast thyself down ; for it
is written, he shall give his angels charge concerning
thee, and in their hands shall they bear thee up, lest
Life of Christ. 55
at any time thou dash thy foot against a stone." Matt.
iv : 6. But our Saviour soon baffled this attempt, by
another apt quotation from Scripture: "Thou shalt
not tempt the Lord thy God." Matt, iv : 7. Thou shalt
not provoke the Lord, either by disobeying his com
mand, or by an impertinent curiosity to know more con
cerning his mind and will than he is pleased to reveal.
Thus baffled in all his arts and devices, by the wis
dom and power of the Son of God, he departed from
him, and an host of celestial spirits, dispatched from
the regions of bliss, came and ministered refreshment
to our Saviour, after his victory over the great enemy
and father of mankind.
Hence, notwithstanding the ridicule of the infidel,
christians may derive great encouragement to fight
manfully against the flesh, the world, and the devil,
under the banner of the Great Captain of their salva
tion, who is ever ready to supply them with spiritual
armor to sustain the combat with that inveterate and
subtle foe, whose devices he has experienced — being
in every respect tempted like them.
During the time of our Saviour's retirement in the
wilderness, his faithful harbinger, the Baptist, being as
sured, from the miraculous descent of the Holy Spirit,
and other concurring testimonies, that Jesus was the
promised and long-expected Messiah, continued pub
lishing his mission to the multitude ; so that the ru
lers in Jerusalem received information of the surpri
sing events that had happened in Bethabara, beytona
Jordan, before they saw the blessed Jesus, in confirm
ation of whose mission and doctrine they were effected.
Prompted by curiosity, they despatched a deputation
of priests and Levites to the Baptist, to demand of
56 Life of Christ.
him, who he was ; whether he was the Messiah, or
Elias ; or a prophet risen from the dead, to precede the
Messiah, the powerful Prince, so earnestly expected
by the whole nation of Israel ?
The Baptist frankly replied, that he was not the
Messiah whom they expected, nor Elias, who, as they
had vainly thought, would personally appear among
them, nor any other prophet risen from the dead ; but,
at the same time, hinted to them, that though he was
not Elias himself, yet he was that person spoken of
by the prophet Isaiah, and him of whom he thus
prophesied, " The voice of him that crieth in the wil"
derness, Prepare ye the way of the Lord : make straight
in the desert a highway for our God." Isa. xl : 3.
The priests and Levites, not sufficiently gratified
with this reply of the Baptist, demanded of him, why
he assumed the power of baptizing the people, if he
was neither the Messiah, nor Elias, nor any of the
ancient prophets risen from the dead ? To this demand
John answered, I indeed baptize, to show the necessity
of repentance : but my baptism is only that of water,
and wholly ineffectual of itself to the remission of sins •
but that washing foretold by Zacharias, is of sovereign
effect; it is not my province, but solely that of the
Messiah, who is actually upon earth and among you,
though ye know him not, because he hath not yet man
ifested himself to the world. The Messiah is so far
exalted beyond me, in power and dignity, that I am
notVorthy to do him the meanest offices.
The day after the departure of the priests and Levites
from Bethabara, our blessed Lord left the wilderness,
and repaired thither himself, while John was yet
baptizing and preaching the doctrine of repentance.
Life of Christ. 57
The Baptist, as his grand business was to direct all
persons to the Messiah, for life and salvation in and
through him, embraced this seasonable opportunity of
pointing out to the multitude : " Behold the Lamb of
God, which taketh away the sins of the world ! " Lest
the attending crowd should surmise that it had been
previously concerted between Jesus and John, that the
former should assume, and the latter give him, the
appellation of Messiah, he publicly and solemnly de
clared, that he was, equally with them, ignorant of the
pretensions of Jesus to that high character, till he saw
the descent of the Holy Ghost, and heard him pro
nounced, in the most awful manner, the Son of God :
"And John bare record, saying, I saw the Spirit
descending from heaven like-a dove, and it abode upon
him. 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, the same is he which baptizeth with the
Holy Ghost. And I saw, and bare record that this
is the Son of God." John i : 32, 33, 34.
The Baptist having made this declaration, the Mes
siah left Bethabara, but returned the day following;
and John happening to stand with two of his followers
on the bank of the river Jordan, pointed to him as he
passed, and, in a pious rapture, repeated what he had
addressed to the multitude the preceding day : " Behold
the Lamb of God ! " It is hence imagined that these
two disciples, or followers of the Baptist, were absent
at the time of the descent of the Holy Ghost, and for
that reason this method was taken of pointing out to
them the venerable person of the Redeemer of the
world.
58 Life of Christ.
Animated with an ardent desire of hearing, as well
as seeing, this extraordinary person, they left John,
and followed Jesus, who, conscious of their design,
turned about, and, with the utmost affability, gave them
an invitation to the place of his residence. The evan
gelist John informs us that one of these disciples was
Andrew, the brother of Simon Peter; and it is con
jectured, from his silence, that himself was the other;
for it is remarkable, that in his writings, he has studi
ously concealed his own name. Be that as it may, it is
abundantly evident, that the testimony of the Baptist,
added to the tokens he had from the blessed Jesus,
in the course of his converse with him, amply satisfied
Andrew that he was indeed the promised Messiah, the
Saviour and Redeemer of a lost and perishing world.
Andrew soon after found his brother Peter, and
brought him to our blessed Lord, telling him that he
should afterward be called Cephas, (which signifies
a rock,) from his firm resolution of mind, and also be
cause he should contribute toward the foundation oi
the Christian church.
Some time after, Jesus met with Philip, an inhabi
tant of the town of Bethsaida and said unto him, "Fol
low me." Philip immediately obeyed the divine com
mand, having heard of the character and mission of
our blessed Saviour. It is supposed that this disciple
was present at the miraculous descent of the Holy Spi
rit on our Lord at his baptism, which being admitted,
his compliance with his call is no matter of admiration.
Philip meeting with Nathanael, an inhabitant of
Cana, a town in Galilee, informed him of the actual
coming of the long-expected Messiah, that great Deliv
erer of Israel, spoken of by Moses and the ancient
Life of Christ. 69
prophets ; "Jesus of Nazareth, the son of Joseph." Na
thanael was assured, from the predictions concerning the
Messiah, that he was to be descended from the line of
David, and born in the city of Bethlehem, and there
fore discovered an amazement at his being called Jesus
of Nazareth : " Can any good thing come out of Naza
reth ? " Can that most contemptible of places, Nazareth,
be supposed to have given birth to the mighty Saviour,
the Prince of Peace, especially as it was expressly fore
told by the prophet, that he was to be born in Bethle
hem, the city of David?
Notwithstanding the improbability of such an event,
Nathanael listened to Philip, and determined on an
examination of the person whom he said was the
promised Messiah. Accordingly, under his direction,
he repaired to the blessed Jesus, who, knowing his
character, saluted him on his approach with this hon
orable appellation, "Behold an Israelite indeed, in
whom there is no guile ! "
Nathanael, amazed at our Lord's pertinent address,
as he had never before seen him, asked by what means
he obtained such precise knowledge of him ? Our Lord
replied, he had seen him under the fig-tree. Probably
Nathanael had been praying under the fig-tree, and
been overheard by our Lord, who, from the substance
of his prayer, thus concluded his character ; for when
the blessed Jesus informed him that he gave him that
character on account of what had passed under the fig-
tree, Nathanael perceived that he knew not only what
had passed at a distance, but had access to the inmost
thoughts of the heart, a property not allotted to mortals,
and therefore exclaimed with rapture, "Rabbi, thou
art the Son of God, thou art the King of Israel."
60 Life of Christ.
Our Saviour then told him, he should hereafter have
much stronger testimonials of the divinity of his mis
sion, when he should be eye-witness to what the old
patriarch Jacob had before seen in a vision —the
angels of heaven descending and ascending, to attend
the person, and execute the commands of the Son of
Man: an appellation our blessed Lord assumed, not
only as considering his humanity, but in order to fulfill
most peremptorily that remarkable prediction of the
prophet Daniel concerning him: "I saw in the night
visions, and, behold, one like the Son of Man came
with the clouds of heaven, and came to the Ancient of
Days, and they brought him near before him. An'
there was given him dominion, and glory, and a king
dom, that all people, nations, and languages should serve
him ; his dominion is an everlasting dominion, which
shall not pass away, and his kingdom that which shaL
not be destroyed." Dan. vii : 13, 14.
The great Redeemer, having attended the divinity
of his mission by many incontestible evidences, and
made five disciples, departed for Galilee, where, soon
after his arrival, he was invited, with his mother and
disciples, to a marriage feast at Cana, a place near
Nazareth. At these nuptials there happened to be a
scarcity of wine, and his mother, who interested herself
in the conduct of the feast, and was therefore desirous
that everything should be done with decorum, applied
to her Son, hoping he would be able to remedy the
defect. She had, doubtless, conceived he had the power
of working miracles, and was therefore desirous that he
would give proof of his ability in the presence of her
friends, who were assembled at the marriage.
Addressing herself, therefore, to her Son, she told
Life of Christ. 61
* m, "They have no wine." Our Lord gently re-
] roved her, in these words, " Woman, what have I to
do with thee? mine hour is not yet come : " that is, the
time or period of my public ministry is not yet arrived ;
nor is it time for me to display my supernatural powers.
Notwithstanding this mild reproof, his mother still
entertained an opinion that he would interest himself
in behalf of her and the company, and therefore or
dered the servants punctually to obey his commands.
Our blessed Lord, being assured that working a
miracle would greatly tend to confirm the faith of his
young disciples, exerted his divine power, by ordering
the servants to fill six water pots, containing each about
twenty gallons, with water ; which was no sooner done,
than the Whole was converted into excellent wine.
He then ordered them to draw, and bear to the
governor of the feast ; who, being ignorant of the mir
acle that had been wrought, and astonished at the
preference of this wine, to that which had been served
up at the beginning of the feast, addressed himself to
the bridegroom, in the hearing of the whole company,
telling him that contrary to the usual custom, he had
reserved the best wine to the last, at the same time
commending so judicious a practice, as a plain proof
of his approbation of his friends present at the en
tertainment. The bridegroom was equally surprised
at the address of the governor of the feast, and the
occasion of it, which was effected by the supernatural
power of our blessed Lord.
This miraele, which was the first Wrought by Jesus,
confirmed the faith of his followers, and spread his
renown through the adjacent country.
CHAPTER V.
Expulsion of the Profaners of the Temple — Jesus converses with
Nicodemus — Baptizes in Judea — Instructs a poor Samaritan —
Heals a sice Person at Cai>ernaum — Retires again to Nazareth,
and is expelled thence by his impious Countrymen.
OUR blessed Lord, immediately on his arrival at
Jerusalem, repaired to the temple, where he was
shocked at beholding a place dedicated to the solemn
service of Almighty God, so prostituted to purposes of
fraud and avarice, and become the resort of traders
of every kind. It is evident there must have been
a grand market for oxen, sheep, and doves, at such
times, for Josephus tells us, that no less than two hun
dred and fifty-six thousand victims were offered at one
passover. Such abuse could not long escape his notice or cor
rection, having an absolute right to chastise so flagrant
a perversion of a place that, strictly speaking, was his
own. ' 'The Lord, whom ye seek, shall suddenly come
to his temple; even the Messenger of the Covenant,
Whom ye delight in: behold, he shall come, saith the
Lord of Hosts."
CHRIST AT THE WELL.
Life of Christ. 63
Accordingly, the blessed Jesus, whose pious soul was
vexed at their profanation of the sacred place, drove
out the traders, and overset the tables of the money
changers, saying unto them that sold doves, "Take
these things hence; make not my father's house a
house of merchandise."
These mercenary wretches appear to have been struck
at once with a consciousness of their guilt, and the
severity of our Lord's reproof; as they immediately
departed, without making the least resistance. But
our Lord's conduct in this affair, carrying with it
every token of zeal, for which the ancient prophets
were so remarkable, the council assembled, and deter
mined to inquire by what authority he attempted such
a reformation, requiring, at the same time, a demon
strative proof of the divinity of his commission.
To gratify their curiosity, our Lord referred them
only to the miracle of his own resurrection: "Destroy,"
says he, probably laying his hand on his breast, "this
temple, and I will raise it up in three days." The
rulers mistaking his meaning, imagined that he re
ferred to the superb and lofty temple finished by Herod,
and therefore told him such a relation was highly
improbable, nor had they the least reason to think he
could possibly rebuild, in three days, that magnificent
structure which had been finished at immense expense,
and was the labor of so many years.
Though the blessed Jesus declined compliance with
the request of the mighty and noble among the inhabi
tants of Jerusalem, he wrought several miracles in the
presence of the common people, in order to confirm
the doctrines he delivered, and prove the divinity of
his mission.* • See Appendix, page 463.
64 Life of Christ.
The time of the passover at Jerusalem being expired,
Jesus, together with his disciples, withdrew into the
remote parts of Judea, where he continued a con
siderable time, preaching the kingdom of God, and
baptizing the new converts. John the Baptist Deing
also, at the same time, baptizing in the river Enon, a
dispute arose between his disciples and certain Jews
concerning the preference of the baptism of Jesus.
Being unable to decide the point, they referred it to
the opinion of John; on which the pious Baptist
immediately declared, that he was only the harbinger
of the great Messiah, who baptized not only with water
but with the Holy Spirit ; adding, that his own minis
try was on the decline, as the beauty of the 'morning
star, the harbinger of the sun, decreases, when that
fountain of life but dawns in the chambers of the east.
The Baptist likewise mentioned to bis disciples and
hearers many circumstances tending to prove the di
vinity of the mission of the holy Jesus, and the impor
tant design of his incarnation. — " He that believeth on
the Son hath eternal life, but he that believeth not the
Son shall not see life ; but the wrath of God abideth
on him."
The Baptist, having publicly preached the great doc
trine of salvation, through faith in Jesus, departed
from the wilderness of Judea, where he had continued
a .considerable time, and went into Galilee,, often re
pairing to the court of Herod, who esteemed, or
affected to esteem, both his preaching and person.
But John being faithful in his ministry, could not
fail to remonstrate on the injustice and impiety of a
known practice of Herod, which was, his cohabiting
with Herodias, his brother Philip's wife ; and thereby
Life of Christ. 66
incurring the displeasure of that ambitious woman, he
was, at her instance, cast into prison, and there reserved
for future destruction.
While these things happened in Galilee, our blessed
Lord continued preaching in the wilderness, whither
great numbers resorted, attracted by curiosity to see the
miracles which fame reported he daily wrought. The
success of his ministry exciting the envy of the hyp
ocritical tribe of Pharisees, our blessed Lord thought
proper to retire into Galilee, in order to promote thtf
design of his mission in those parts.
In the course of his journey, being weary of travel-
ing in so warm a country, and excessively thirsty, he
sat down in Samaria by a celebrated well, given by
the old patriarch Jacob to his son Joseph, while his
disciples were gone to the city to procure provisions.
While the humble Jesus was sitting by the well-side,
a woman, a native of the country, came with her
pitcher to fetch water ; and our Lord requested of her
to give him to drink. The appearance of Jesus aston
ished the woman, because she knew him to be a Jew,
and the Samaritans were held in the utmost contempt
by those people, who, indeed, arrogated a preference
to all nations upon earth. But though she knew him
to be- a Jew, she knew not that he was the Son of God,
full of grace and truth, divested of human prejudices,
and the very essence of humility and every virtue.
As the design of his mission and incarnation was to
promote the real happiness of mankind, he embraced
every opportunity of enforcing his salutary doctrines ;'
and therefore, though his thirst was extreme, he delayed
its gratification, in order to inform this woman, though
of an infamous character, of the means by which she
66 Life of Christ.
might obtain living water, or, in other words, eternal
life. As the best method to effect this purpose, he
gave her to understand, that had she known the char
acter of the supplicant, she would have eagerly satisfied
his desire, and been rewarded by a gift the most
invaluable — even living water, issuing from the well
of eternal salvation.
The woman taking his words in the common accep
tation, imagining that he suggested his power of
supplying her with water flowing from a perpetual
spring, which, in that parched climate, appeared im
possible, demanded of him if he was vested with a
power superior to their father Jacob, who dug this well,
drank out of it with his family, and left it for the
benefit of posterity.
The Saviour and friend of mankind, still benign in
his purpose toward this poor sinner, replied, " That all
who drank of the water of Jacob's well would thirst
again, being but a temporary allay of a desire incident
to human nature; whereas, those who drank of the
water which he was ready to dispense, should never
thirst ; because that water flowed from the inexhausta-
ble Fountain of Divine Grace, and could not be drained
but with immensity itself."
Though this great Preacher of Israel, by a simple
and natural allegory, displayed the power of divine
grace, the woman, ignorant of the allusion and meaning
of the blessed Jesus, desired of him that water, that
she might not thirst in future, nor have occasion to
come to Jacob's well daily for water.
To show her the nature of sin, and thereby create
in her soul desires after the water of life, the blessed
Jesns, by some pertinent questions and replies, evinced
Life of Christ. 67
his knowledge of her infamous course of life, and by
that means convinced her thai he acted under an in
fluence more than human. To evade, however, the
present subject of discourse, which filled her with a de
gree of awe and fear, she proposed for discussion a case
long warmly contested between the Jews and Samari
tans : Whether Mount Gerizim, or the city of Jerusa
lem, was destined by God as the place peculiarly set
apart for religious worship? Our blessed Lord replied
to this insignificant question, that it was not the place,
but the manner, in which adoration was offered to the
Father of Spirits, that rendered such worship accepta
ble; observing, that "God is a spirit, and they that
worship him must worship him in spirit and in truth."
John iv: 24.
In consequence of this reply to her, which appa
rently referred to things spiritual and eternal, she in
formed the blessed Jesus of her expectation of the
arrival of the promised Messiah, who should punctually
inform them concerning these points, so long and un-
decisively contested.
Our Lord, embracing the opportunity of preaching
himself to this poor woman, as the Saviour of sinners,
replied without hesitation, "I that speak unto thee,
am he."
While Jesus continued talking with the woman, his
disciples returned, and approached him at the very
time when he told the woman that he was the Messiah.
Though they were astonished at his condescension in
conversing with an inhabitant of Samaria, and even of
instructing her in the doctrines of religion, none pre
sumed to ask him why he conversed with one who was
an enemy to the Jews, and the worship in the temple
68 Life Of Christ.
y£ Jerusalem. But the woman, hearing Jesus call
Himself the Messiah, lef£ her pitcher, and ran into tha
eity, to publish the glad tidings, That the great Deliv
erer of mankind was then sitting by the well of Jacob,
and had told her all the secret transactions of her life.
This report astonished the Samaritans, and, at the same
time, roused their curiosity to see a person foretold by
Moses and the prophets, and of whose appearance
there was then so universal an expectation.
The disciples, on their return, set before their Mas.
ter the provisions they had purchased ; but he, wholly
absorbed in meditation, refused the refreshment so
highly requisite, telling them that he had " meat to eat
that they knew not of." This unexpected answer sur
prised his disciples, who, understanding his words iri
their natural sense, asked one another, whether any
person had, during their absence, supplied him with
provisions. But Jesus soon explained the mystery, by
telling them that he did not mean natural, but spiritual
food ; that to execute the commission he had received
from his Father, was far better to him than meat or
drink ; and the satisfaction he was going to receive from
the conversion of the Samaritans, much greater than
any sensual enjoyments.
Many of the Samaritans were now near Jesus, who,
lifting up his eyes, and seeing the ways crowded with.
people coming to him from the city, stretched out his
benevolent hands toward them, and addressed his dis
ciples in the following manner: ".Say not ye there are
yet four months, and then cometh harvest? Behold, I
say unto you, lift up your eyes, and look on the fields,
for they are already white unto harvest." — John iv: S5.
Behold yonder multitudes, how they are thronging to
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hear the word, which has only a few minutes been
sown in their hearts ! It is not, therefore, always neces
sary to wait with patience for the effect, which some
times immediately follows the cause. To gather this
spiritual harvest, and finish the work of him that sent
me, is my proper food ; adding, for the encouragement
of his disciples, as you have labored with me in this
harvest, so shall you participate in the great recom
pense of eternal rewards : " He that reapeth receiveth
wages, and gathereth fruit unto life eternal ; that both
he that soweth, and he that reapeth, may rejoice to
gether." John iv: 36.
Many of the people had been so affected at the
words of the woman, that they were fully persuaded
Jesus could be no other than the great Messiah ; ac
cordingly, their first request was, that he would deign
to take up his residence in their city. The compassion
ate Redeemer of the human race so far complied, as to
stay with them two days — an interval which he spent
in preaching to them the kingdom of God ; so that the
greatest part of the city embraced the doctrine of the
gospel, and, at his departure, 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." John iv: 42.
Having accomplished his gracious design in Samaria,
Jesus continued his journey to Galilee, to exercise his
ministry, and preach there the kingdom of God ; telling
his disciples, that the time was now accomplished which
had been predetermined by Omnipotence for erecting
the happy kingdom of the Prince of Peace.
Our Lord had performed several miracles at Jeru
salem during the passover, at which the inhabitants of
70 Life of Christ.
Galilee were present. His preaching was, therefore,
at first attended with great sueeess ; for they listened
attentively to his doctrine, and received it with partic
ular kindness and courtesy — especially the people of
Cana, where he had turned the water into wine.
During his residence in that city, a nobleman of
Capernaum came to him, requesting, with great humil
ity and reverence, that he would come down and heal
his son, who was at the point of death. Our blessed
Saviour readily complied with the latter part of his
request ; but to remove a prejudice they had conceived,
that it was necessary to be personally present in order
to restore the sick person to health, he refused to go
down to Capernaum, dismissing the father with this
assurance, that his son was restored to health : " Go thy
way; thy son liveth." John iv: 50. The nobleman
obeyed the word of Jesus, and immediately departed
for his own house; but before his arrival, he was met
by his servants, with the joyful news that his son was
recovered. On this the father inquired at what time
they perceived an alteration for the better ; and from
their answer was satisfied, that immediately after the
words were spoken by the blessed Jesus, the fever left
him, and he was recovered in a miraculous manner.
This amazing instance of his power and goodness
abundantly convinced the nobleman and his family,
that Jesus was the true Messiah, the great prophet so
long promised to the world.
After some stay in the city and neighborhood of
Cana, Jesus went to Nazareth, where he had spent the
greater part of his youth, and, as his constant custom
was, went to the synagogue on the Sabbath day, and
read that celebrated prediction of the Messiah in the
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prophet Isaiah : " The spirit of the Lord is upon me,
because he hath -anointed me to preach the gospel to
the poor ; he hath sent me to heal the broken-hearted,
to preach deliverance to the captives, and recovering
of sight to the blind, to set at liberty them that are
bruised, to preach the acceptable year of the Lord."
Luke iv: 18, 19.
It should be remembered, that our blessed Saviour
read this passage in the original Hebrew, which was
then a dead language ; and, as he had never been
taught letters, could do it only by inspiration from
above. But he did more; he explained the passage
with such strength of reason, and beauty of expression,
that the inhabitants of Nazareth, who well knew he
had never been initiated into the rudiments of learning,
heard him with astonishment. But as he performed
no miracle in their city, they were offended at him.
Perhaps they thought the place of his residence should
have been his peculiar care ; and, as he could, with a
single word, heal the sick at a distance, not a single
person in Nazareth should have been afflicted with any
kind of disease. That they really entertained senti
ments of this kind, seems plain from our Saviour's own
words : " Te will surely say to me, Physician, heal
thyself: whatever we have heard done in Capernaum,
do also here in thy country ; " evidently alluding to the
great and benevolent miracle he had wrought on the
nobleman's son.
But the holy Jesus, by enumerating the miracles
Elijah had done in behalf of the widow of Sarepta,
who was a heathen, and the inhabitants of an idola
trous city in the time of famine, when many widows
in Israel perished with hunger, and of Naaman tha
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Syrian, who was cured of his leprosy by the prophet
Elisha, when numbers of Jews, afflicted with the same
loathsome disease, were suffered to continue in their
uncleanliness, sufficiently proved that the prophets
had, on some extraordinary occasions, wrought miracles
in favor of those whom the Israelites, from a fond con
ceit of their being the peculiar favorites of heaven,
judged unworthy of such marks of particular favor.
The council v as so incensed at this reply, that forget
ting the sanctity of the Sabbath, they hurried him
through the streets, " to the brow of the hill whereon
their city was built," intending to cast him headlong
down the precipice. But the Son of God defeated
their cruel intentions, by miraculously confounding
their sight, and withdrawing from the fury of these
wretched people.
CHAPTER VI.
Our Lord proceeds io Caperna™ — Adds to the number or hii
Followers — Proclaims the Gospel in Galilee — Preaches to
a numerous Audience bis well-known and excellent Discourse
upon the Mount.
THE holy Jesus, aggrieved by the cruel Nazarenes,
departed from them, and visited Capernaum, the
capital of Galilee, (on the borders of the Lake of
Gennesaret,) which was a place highly convenient for
his design; for, besides the numerous inhabitants of
that city, the trading towns on tiie lake were crowded
with strangers, who, after hearing the doctrine of the
gospel preached by the great Redeemer of mankind,
would not fail to spread, in their respective countries,
the happy tidings of salvation.
While Jesus tarried at Capernaum, he usually taught
in the synagogues on the Sabbath day, preaching with
such energy of power, as greatly astonished the whole
congregation. He did not, however, constantly confine
himself to that city ; the adjacent country was often
blessed with his presence, and cheered with the heavenly
words of his month. &
74 Life of Christ.
In one, of the neighboring villages, he called Simon
and Andrew, who were following their occupation of
fishing on the lake, to accompany him. These disci
ples, who had before been acquainted with him, readily
obeyed the heavenly mandate, and followed the Saviour
of the world. Soon after, he saw James and John,
who were also fishing on the lake, and called them
also. Nor did they hesitate to follow the great Re
deemer of mankind ; and, from their ready compliance,
there is reason to believe that they, as well as Simon
and Andrew, were acquainted with Jesus at Jordan,
unless, we suppose, which is far from being improba
ble, that their readiness proceeded from the secret
energy of his power upon their minds. But, however
this be, the four disciples accompanied our blessed
Saviour to Capernaum, and soon after to different
partB of Galilee.
How long our Lord was on this journey can not be
determined; all the evangelists have mentioned is,
that he wrought a great number of miracles on dis
eased persons ; and that the fame of these wonderful
works drew people from Galilee, Jerusalem, Judea,
and beyond Jordan. Nor was the knowledge of these
miracles concealed from the heathen, particularly the
inhabitants of Syria ; for they also brought their sick
to Galilee to be healed by him. Consequently, the
time our blessed Saviour spent in these tours, must
have been considerable, though the evangelists have
said very little concerning it.
But whatever time was spent in these benevolent
actions, the prodigious multitudes which flocked to
him from every quarter, moved his compassion toward
those who were bewildered in the darkness of ignorance,
Life of Christ. 75
and determined him to preach to them " the words of
eternal life."
For this blessed purpose, he ascended a mountain in
that neighborhood; and placing himself on an emi
nence, from whence he could be heard by throngs of
people attending him, he inculcated, in an amazingly
pathetic manner, the most important points of religion.
But, alas ! they were coldly received, because many of
them were directly opposite to the standing precepts
delivered by the scribes and Pharisees. Surely, these
people, who had seen the blessed Jesus perform so
many benevolent actions to the poor, the diseased, and
the maimed, might have entertained a more favorable
opinion of his doctrine, and known that so compas
sionate and powerful a person must have been actu
ated by the spirit of God, and, consequently, that
the doctrine he taught was really divine.
He opened his excellent sermon with the doctrine of
happiness, a subject which the teachers of wisdom have
always considered as the principal object in morals,
and employed their utmost abilities to convey a clear
idea of it to their disciples, but differed very remark
ably with regard to the particulars in which it consisted.
The Jews were, in general, persuaded that the enjoy
ments of sense were the sovereign good. Riches,
conquest, liberty, mirth, women, fame, revenge, and
other things of the same kind, afforded them such
pleasures, that they wished for no better in the Mes
siah's kingdon, which they all considered as a secular
one ; and that a " golden," instead of a " scepter of
righteousness," would have been the "scepter of his
kingdom." Nay, some of the disciples themselves
retained, for a time, the like kind of notion, till they
76 Life of Christ.
were convinced of their mistake, by the spirit, word,
and conduct of their divine Master.
Having shown in what true happiness consisted,
our Saviour addressed himself to his disciples, and
explained their duty, as the teachers appointed to
conduct others in the paths that lead to eternal felicity;
and excited them to diligence in dispensing the salutary
influences of their doctrine and example, that their
hearers might honor and praise the great Creator of
heaven and earth, who had been so kind to the chil
dren of men. As his definition of happiness was very
different from what the Jews were accustomed to hear
from the scribes and Pharisees, he thought proper to
declare, that he was not come to destroy the moral
precepts contained in the law and the prophets, but to
fulfill or confirm them.
Nothing is so steadfast as the eternal truths of mo
rality: the heavens may pass away, and the whole
frame of nature be dissolved, but the rules of right
eousness shall remain immutable and immortal. And,
therefore, he ordered his disciples, on the severest
penalties, to enforce, both by preaching and example,
the strict observation of all tb^e moral precepts con
tained in the sacred writings, and that in a much
greater latitude than they were taken by the teachers
of Israel ; and, in consideration of the frailties of human
nature, taught them that excellent form of prayer,
which has been used by Christians of most denomina
tions to this very day : " Our Father," &c.
If earthly parents are called fathers, the Almighty
has the best title from every creature, and particularly
from men, being the father of their spirits, the maker
of their bodies, and the continual preserver of both.
Life of Christ. 77
Father is the most magnificent title invented by poets
and philosophers, in honor of their gods ; it conveys
the most lively idea possible to the human breast. As
it is used by mankind in general, it marks the essential
character of the true God ; namely, that he is the first
cause of all things, or the author of our being, and, at
the same time, conveys a strong idea of the tender love
he bears to his creatures, whom he nourishes with an
affection, and protects with a watchfulness, infinitely
superior to that of an earthly parent. The name of
father also teaches us, that we owe our being to God,
points out his goodness and mercy in upholding us,
and expresses his power in giving us the things we ask.
Nor is this all: we are likewise taught to give our
Maker the title of father, that our sense of the tender
relation in which he stands to us may be confirmed ;
our faith in his power and goodness strengthened ; our
hopes of obtaining what we ask in prayer cherished ;
and our desire of obeying and imitating him quick
ened ; for the light of nature teaches us, that it is
disgraceful in children to degenerate from their parents,
and that they can not commit a greater crime than to
disobey the commands of an indulgent father.
Lastly, we are commanded to call him father in the
plural number, (and that even in our secret addresses
to the throne of grace,) to put us in mind that we are
all brethren, the children of one common parent ; and
that we ought to love one another with sincerity, as
we pray not for ourselves only, but for all the human
race. " Who art in heaven." The words do not suppose
the presence of God confined; he is present every
where ; about our paths, about our bed, apt narrowly
78 Life of Christ.
inspccteth every action of the sons of men. But they
express his majesty and power, and distinguish him
from those we call fathers upon earth, and from false
gods, which are not in heaven, the happy mansion of
bliss and felicity ; where the Almighty, who is essen
tially present in every part of the universe, gives mora
especial manifestation of his presence to such of his
creatures as he hath exalted to share with him in the
eternal felicities of the heavenly Jerusalem.
" Hallowed be thy name." By the name of God,
the Hebrews understood God himself, his attributes,
and his works; and, therefore, the meaning of the
petition is, May thy existence be universally believed,
thy presence loved and imitated, thy works admired,
thy supremacy over all things acknowledged, thy prov
idence reverenced and confided in ! May all the sons
of men think so highly of his divine majesty, of his
attributes, of his works ! and may we so express our
veneration for God, that his glory may be manifested
in every corner of the world !
"Thy kingdom come." Let the kingdom of the
Messiah be extended to the utmost parts of the earth,
that all the children of men " may become one fold,
under one shepherd — Jesus Christ the righteous."
"Thy will be done on earth as it is in heaven."
May thy will, O thou great Father of the universe, be
made known to us by the light of thy glorious Gospel,
that we may be enabled to imitate the angels of light,
by giving as sincere, universal, and constant obedience
to thy divine commands, as the imperfections of human
nature will permit.
" Give us this day our daily bread." Give us, from
time to tia^, such wholesome and proper food, that
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we may be enabled to worship thee with cheerfulness
and vigor.
" And forgive us our debts, as we forgive our debt
ors." The Almighty, as supreme governor of the
universe, has a right to support his government, by
punishing those who transgress his laws. The suffer
ing of punishment, therefore, is a debt which sinners
owe to the divine justice ; so, that when we ask God,
in prayer, to forgive our debts, we beg that he would
be mercifully pleased to remit the punishment of all
our sins, and that, laying aside his displeasure, he
would receive us into favor, and bless us with life
eternal. In this petition, therefore, we confess our
sins, and express the sense we have of their guilt;
namely, that they deserve death ; and surely, nothing
can be more proper than such a confession in our
addresses to God; because humility and a sense of
our unworthiness, when we ask favors of the Almighty,
whether spiritual or temporal, have a tendency to
augment the goodness of God in bestowing them
upon us.
The terms of this petition are worthy our notice:
" Forgive us only as we forgive." We must forgive
others, if we hope ourselves to be forgiven ; and are
permitted to crave from God, such forgiveness only as
we grant to others ; so, that if we do not forgive even
our enemies, we seriously and solemnly implore tha
Almighty to condema us to the punishment of eter
nal death. How remarkably careful, therefore, should
men be to purge their hearts from all rancor and mal-
iee, before they enter the temple of the Almighty,
to offer up their prayers to the throne of. grace !
"And lead us not into temptation, but deliver us
80 Life of Christ.
from evil." That is, do not lead us into such tempta
tions as are too hard for human nature ; "but deliver
us," by some means, from the evil, either by removing
the temptation, or increasing our strength to resist it.
This petition teaches us to preserve a sense of our
own inability to repel and overcome the solicitations
of the world ; and of the necessity there is of our
receiving assistance from above, both to regulate our
passions, and enable us to prosecute a religious life.
" For thine is the kingdom, and the power, and the
glory, forever." Because the government of the uni
verse is thine forever, and thou alone possessest the
power of creating and upholding all things ; and beeause
the glory of thine infinite perfections remains eternally
with thee, therefore all men ought to hallow thy name,
submit themselves to thy government, and perform thy
will; and, in an humble sense of their dependence,
seek from thee the supply of their wants, the pardon
of their sins, and the kind protection of thy providence.
This is emphatically called the Lord's Prayer, be
cause delivered by the Son of God himself; and,
therefore, we should do well to understand it thor
oughly, that when we enter the temple of the Lord,
and address him in solemn prayer, we may have hopes
that he will grant our petitions. And, above all, not
to harbor in our breasts the least envy or maliee
against any who have offended us ; for it is only on a
supposition that we have forgiven others, that we may
have the least reason to hope'for obtaining forgiveness
from the great Creator.
The divine Preacher proceeded to discover the great
duty of fasting, in which he directed them not to follow
the hypocrites, in disfiguring their faces, and clothing
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themselves in the melancholy weeds of sorrow, but to
be chiefly solicitous to appear before God as one that
truly fasteth. Then will the Almighty, who constantly
surrounds us, and is acquainted even with the most
secret thoughts of our hearts, openly bestow upon us
the rewards of a true penitent — mortification, contri
tion, and humility he can discern, without the external
appearance of sorrow and repentance. It must, how
ever, be remembered, that our blessed Saviour is here
speaking of private fasting, and to this alone his direc
tions are to be applied ; for when we are called upon
to mourn over public sins or calamities, it ought to
be performed in the most public manner.
Heavenly-mindedness was the next virtue inculcated
by the blessed Jesus ; and this he recommended with
a peculiar earnestness, because the Jewish doctors
were, in general, strangers to this grace, in which he
was desirous his followers should be clothed, as being
the most excellent ornament for a teacher of righteous
ness. This virtue is strenuously recommended by our
blessed Saviour, by showing the deformity of its oppo
site, covetousness, which has only perishable things >
for its object. " Lay not up for yourselves treasures
upon earth, where moth and rust doth corrupt, and
where thieves break through and steal. But lay up
for yourselves treasures in heaven, where neither moth
nor rust doth corrupt, and where thieves do not break
through and steal. For where your treasure is, there
will your heart be also." Matt, vi : 19 - 21.
More solid happiness will accrue from depositing
your treasures in heaven, than in laying them up on
earth, where they are subject to a thousand disasters,
and even, at best, can remain only for a short series of
82 Life of Christ.
years ; whereas, those laid up in heaven are permanent,
and will lead to a " crown of glory that fadeth not
away, eternal in the heavens." Nor let any man be so
foolish as to think he can place his heart on the happi
ness of a future life, when his treasures are deposited
in this vale of misery ; for wherever are laid up the
goods which his soul desireth, there his heart and affec
tions will also remain. If, therefore, ye are desirous of
sharing in the joys of eternity, you must lay up your
treasures in the " mansions of my Father's kingdom."
Lest they should imagine it was possible to be both
heavenly-minded and covetous at the same time, he
assured them that this was full as absurd as to imagine
that a person could, at the same time, serve and divide
his affections equally between two masters of opposite
characters ; for either he will hate the one, and love
the other, or else he will hold to the one, and despise
the other: "Ye cannot serve God and Mammon."
Matt, vi : 24.
To strengthen this doctrine, he added a few plain
evident instances of the power, perfection, and extent
of God's providence, in which his tender care for the
least and weakest of his creatures shines with a remark
able luster, demonstrating the wise and parental atten
tion of the Deity to all the creatures of his hand. He
desired them to observe the birds of the air, the lilies,
and even the grass of the field — leading his most
illiterate hearers to form a more elevated and extensive
idea of the divine government, than the philosophers
had attained; who, though they allowed, in general,
that the world was governed by God, had very confused
notions of his providence with regard to every individ
ual creature and action. He taught them that the
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Almighty Father of the whole is the guardian and
protector of the universe ; that every action is subject
to his will, and nothing left to the blind determination
of chance.
Having enforced these heavenly precepts,, he exhort
ed them to place an humble dependence on the Spirit,
to strive to practice the precepts of religion, however
difficult the task might appear. " Enter ye in at the
straight gate ; for wide is the gate, and broad is the
way that leadeth to destruction, and many there be
which go in thereat. Because straight is the gate, and
narrow is the way which leadeth unto life, and few
there be that find it." Matt, vii : 13, 14. How straight
indeed is the gate, and narrow is the way that leadeth
to life. In the way nothing is to be found that flatters
the flesh, but many things that have a tendency to
mortify it — poverty, fasting, watching, injuries, chas
tity, sobriety. And with regard to the gate, it receives
none that are puffed up with the glory of this life, none
that are indulging in luxury ; it does not admit those
that love riches, or are encumbered with the goods of
this world. None can pass through it but those who
renounce all worldly lust, and are resolved to forsake
all sin. There is, however, no reason for us to despair
of entering through this heavenly portal ; if we sincere
ly endeavor, the assistance of the Holy Spirit will be
freely given us, and we shall safely pass through the
"straight gate," and pursue our journey with ease
along the " narrow path," till we arrive at the blissful
mansion of the heavenly Canaan.
But lest evil-minded men, under the mask of piety
and religion, should endeavor to draw them from the
paths of righteousness, our blessed Saviour cautioned
84 Life of Christ.
his disciples to beware of such persons, and carefully
make the strictest scrutiny into their lives and doctrines.
Our Lord closed his sermon with the parable of the
houses built on different foundations ; intimating, that
the bare knowledge, or the simple hearing, of the
divinest lessons of the truth ever delivered, nay, even
the belief of these instructions, without the practice of
them, is of no manner of importance. Religion alone
is the foundation which can so firmly establish us, that
we can not be shaken by all the tempests of afflictions,
temptations, and persecutions of the present age. It is
this foundation alone, which, like a flinty rock, on the
eternal basis of the mountains, can support us in the
day of trial. This alone can enable us to frustrate the
attempts of men and devils, and patiently endure all
the troubles of mortality.
CHAPTER VII.
Our blessed Lord cures the Leprosy and Palsy — Casts out a
Devil — Succors the Mother-in-law of Peter ; and after
ward pursues his journey through the country of Galilee.
THE great Preacher of Israel, having finished his
excellent discourse, came down from the mountain,
surrounded by a multitude of people, who had listened
with astonishment to the doctrines he delivered, which
were soon confirmed by divers miracles. A leper met
him in his way to Capernaum, and being, doubtless,
acquainted with the wondrous works he had already
performed, threw himself, with great humility, before
the Son of God, using this remarkable expression,
" Lord, if thou wilt, thou canst make me clean."
The species of leprosy common among the Jews, and
the other eastern nations, was equally nauseous and
infectious ; but this was so far from preventing the
blessed Jesus from approaching so loathsome an ob
ject, that it increased his pity — he even touched him ;
but instead of being polluted himself, the leper was
instantly cleansed, and he departed glorifying God.
The evangelist adds, that Jesus forbade him to tell
any person what had been done, but repair immediately
J3 the priest, and offer the gift commanded by Moses.
86 Life of Christ.
Having performed the cure on the leper, our blessed
Lord proceeded to Capernaum ; but as he entered the
city, he was met by a Roman centurion, who. repre
sented to him, in the most pathetic manner, the de
plorable condition of his servant, who was grievously
afflicted with a palsy. The compassionate Redeemer
of the world listened attentively to his complaint, and
immediately told him he would come and heal him.
The centurion thought this a great condescension to one
who was not of the seed of Jacob, and therefore told
him, that he did not mean he should give himself the
trouble of going to his house, as this was an honor he
had not the Jeast reason to expect, he being confident
that his word alone would be sufficient — diseases and
devils '-eing as much subject to his commands, as his
soldiers were to him.
Our Lord was amazed at these words ; not that he
was ignorant of the centurion's faith, or the basis on
which it was built : he well knew the thoughts of his
heart long before he uttered his request, but he was
filled with admiration at the exalted idea the Roman
officer had conceived of his power ; and to make his
faith the more conspicuous, he gave it the praise it so
justly deserved: "Verily I say unto you, I have not
found so great faith, no, not in Israel." Matt, viii : 10.
This centurion, doubtless, relied upon the miracle
Jesus had before wrought upon the nobleman's son ;
but the excellency and peculiarity of it consisted in
applying the most grand ideas of superior power to
Jesus, who, according to outward appearance, was
only one of the sons of men.
This exalted faith induced the blessed Jesus to declare
the gracious intentions of his Almighty Father with
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regard to the Gentiles ; namely, that he would as read
ily accept their faith as that of the Jews, and place
them with Abraham, Isaac, and Jacob in the kingdom
of heaven ; while those who boasted of being the off
spring of these great patriarchs, but fell far short of the
heathen in faith, should be excluded from the blissful
6eats of Paradise. " And I say unto yom, that many
shall come from the east and the west, and shall sit
down with Abraham, and Isaac, and Jacob, in the
kingdom of heaven. But the children of the kingdom
shall be cast out into outer darkness: there shall be
weeping and gnashing of teeth." Matt, viii : 11, 12.
Having thus addressed the multitude, the blessed
Jesus turned himself to the centurion, and said, " Go
thy way, and as thou hast believed, so be it done unto
thee." Though the idea thou conceived of my power
is just, though remarkably great, as a reward for thy
faith I grant the petition thou hast asked of me.
" And," the evangelist adds, " his servant was healed
in the self-same hour." Matt, viii : 13.
On the succeeding Sabbath, our Saviour went into
the Jewish synagogue at Capernaum, and taught the
people, delivering his instructions in so graceful and
elegant a manner, that they were all astonished ; and,
to increase their admiration, one of the congregation,
possessed with an unclean spirit, cried out in a terrible
manner, " Let us alone ; what have we to do with thee,
thou Jesus of Nazareth ? Art thou come to destroy
us ? I know thee who thou art, the Holy One of God."
Mark i: 24.
But the blessed Jesus, who wanted the testimony of
no such confessors, commanded him to keep silenca,
and immediately come out of the man, which command
88 Life of Christ.
the evil spirit instantly obeyed, to the great surprise
and astonishment of all the spectators.
The enemies of the gospel have always endeavored
to depreciate our Saviour's miracles, pretending that
no more is meant by a person possessed of the devil,
than that he was afflicted with some loathsome disease,
and that because sepulchres were considered as polluted
places, and, therefore, whenever any melancholy per
son frequented them, they were said to be possessed
with unclean spirits.
To this objection, namely, that the demoniacs were
in reality nothing more than persons afflicted with
some loathsome disease, we reply, it is evidently false,
the evangelist having taken care to be very particular
on this head. " They brought unto him all sick people
that were taken with divers diseases, and those which
were possessed with devils, and those which were
mnatic, and those that had the palsy, and he healed
them." Matt, iv: 24. " He gave to the apostles power
over unclean spirits, to cast them out, and to heal all
manner of sickness and all manner of disease." Matt.
x : 1. And, accordingly, " he healed many that were
6ick of divers diseases, and cast out many devils."
Marki: 34.
But the vast concourse of people that now gathered
round him in Capernaum began to be troublesome,
and he retired into a desert, whither the multitude
soon followed him, and entreated him never to depart
from them. But as this request was inconsistent with
the design of his mission, he, for the first time, refused
their request, and "preached in the synagogues of
Galilee." Luke iv: 44.
CHAPTER VIII.
Jesus confirms his Mission by producing a miraculous Draught of
Fishes — Curing the Leprosy a second time — Appeasino the
boisterous Waves — Casting Devils out of divers Persons
grievously possessed.
OUR blessed Lord, having spread his glorious doc
trine throughout Galilee, returned to Capernaum,
followed by such numbers of people, that he found it
necessary to step into Peter's ship, from whence he
taught the multitude, who stood on the shore listening
with great attention to his doctrine.
Having concluded his discourse, he turned himself
to Simon Peter, desiring him to launch out further
from the shore, and let down his net. -On which, the
disciple told him of the unsuccessful pains they had
taken during the whole night, but added, that he would,
in obedience to his eommand, make one trial more.
Nor had he any cause to repent ; for the net was no
sooner in the lake, than they found it so full of large
fishes that it was in danger of breaking.
This success, after such fruitless toil, astonished
Peter, who, falling down at the feet of Jesus, cried out,
" Depart from me, for I am a sinful man, O Lord."
He was conscious of the many sins he had been guilty
90 Life of Christ.
of, and therefore afraid of being in the company of so
divine a person, lest some offence might have exposed
him to more than ordinary chastisement.
But the benevolent Redeemer of mankind removed
ais fears by telling him, that from thenceforth the em
ployment for him and his companions should be far
more noble, they should catch men ; that is, they should
turn them from the crooked paths of iniquity to the
straight road leading to the heavenly mansions.
In one of the cities through which he passed, he
found " a man full of leprosy," who, seeing Jesus, fell
on his face, and besought him, saying, " Lord, if thou
wilt, thou canst make me clean."
It was the custom in Judea for the priest to banish
from society those who were afflicted with a contagious
leprosy. The disease of this person, therefore, was of
a less pestilential kind, as he was suffered to enjoy the
Conversation of men. His case, however, excited the
pity of the compassionate Jesus, who immediately
cleansed him, ordered him to repair to Jerusalem, and
after Bhowing himself to the priest, offer the gifts
commanded by Moses, giving him the same admoni
tion he had done to others, namely, not to tell any
man what had been done for him. But the blessing
he had received was so great and unexpected, that
instead of concealing, he published every where the
great things Jesus had done for him, which brought
such crowds to the Son of God, that he was obliged
to retire from Capernaum into the wilderness, to re
fresh his body with rest, and his spirit with prayer and
meditation. The generality of commentators suppose that this
leper, and the other mentioned in the previous ehapterj
Life of Christ. 91
are one and the same person; but tils is a mistake.
The former was cured in the fields, the latter in the
city. After cleansing the first, Jesus went to Caper
naum, and healed the centurion's servant; but after
curing the latter he retired into the wilderness, to shun
the prodigious crowds, which soon gathered round him,
from the leper's publishing every where the miracle
Jesus had wrought for him.
Our blessed Lord, finding all his endeavors to con
ceal himself in the desert would be in vain, ordered
his disciples to accompany him to the other side of the
lake, upon which, a certain scribe, who happened to be
present, declared he would follow him; but Jesus, who
well knew that his desire was only to gain the profits
and advantages of an earthly kingdom, which he sup
posed the Messiah would establish, told him, if he in
tended nothing more by following him than to improve
his worldly fortune, he would find himself wretchedly
mistaken. " The foxes have holes," said the blessed
Jesus to this teacher of Israel, " and the birds of the
air have nests, but the Son of Man hath not where to
lay his head." Matt, viii : 20.
The disciples having prepared the ship, took on board
their Master, and departed for the other side of the
lake, attended by many boats full of people, who were
desirous of hearing his heavenly discourses, and of
being spectators of his astonishing works. But Jesus,
being fatigued with the labors of the day, sat himself
down at the stern of the ship, and fell asleep.
The weather, which had till now been calm and serene,
suddenly changed. A terrible storm came on, and the
rising waves dashed^impetuously against the ship,
threatening every moment to bnry them all i** **«»*
92 Life of Christ.
bowels of the deep. The darkness of night increased
the horrors of the tempest. Now they were carried on
the top of the mountainous waves, and seemed to touch
the skies; then plunged to the bottom of the deep, while
the foaming billows roared horridly above them. In
vain the disciples exerted their utmost strength, the
storm continued to increase, and baffled all the efforts of
human exertion ; the waves broke over the ship, the
waters rushed in, and she began to sink. All hope of
escaping had vanished, despair seized every individual,
and they were on the brink of perishing, when they ran
to Jesus, crying out, " Master, Master, we perish ! "
Their vehement cries roused him from his sleep. He
raised his hand, so often employed in acts of mercy
and benevolence, and, with a stern and awful voice, re
buked the boisterous element. The raging sea instant
ly obeyed his command. The aerial torrent stopped
short in its impetuous course, and became as silent as
the grave, while the mountainous waves sunk at once
into their beds, and the surface of the deep became as
smooth as polished marble.
Soon after the storm was allayed, they arrived in
the country of Gadara, and, on their landing, two men,
possessed with devils, came from the tombs to meet
Jesus. One of them, who was more furious than the
other, had been often bound with chains and fetters,
but to no purpose, being always broken with great
fury, so that no man attempted further to restrain him.
Being therefore at liberty, he shunned the society of
men, wandering day and night in deserted places
among the sepulchres or caverns where the dead were
deposited, crying and making Jthe moK dismal com
plaints, and cutting himself with st»«*»?.
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The disciples were terrified at the approach of these
furious mortals ; but Jesus soon dissipated their fears,
commanding, while the men were at a distance, the
devils to come out of them. The heavenly mandate
was no sooner given, than they fell on their faces, cry
ing out " What have I to do with thee, Jesus, thou Son
of the Most High God? " Mark v: 7 " Art thou come
hither to torment us before the time ? " Matt, viii: 29.
"I adjure thee, by God, that thou torment me not! "
Mark v: 7. The apostate spirits well knew the power
of the Son of God, and trembled lest he should imme
diately cast them into the torments prepared for them,
and not suffer them to continue roving through the
earth till the day of judgment, when they should be
condemned to eternal punishment in the sight of the
whole creation.
Jesus, being willing that the torments suffered by
these miserable men, should be known before he healed
them, asked one of the devils his name, who answered
"Legion, for we are many," (Mark v. 9,) begging,
at the same time, that he would not command them to
repair into the deep, or bottomless pit, but suffer them
to enter a herd of swine feeding at a distance.
How subtle are the wiles of the devil ! The power
of the Son of God he knew was not to be resisted ; but
he could not help envying the benevolent miracles he
had wrought for the sons of men, and was therefore
willing to prevent, as much as possible, their good
effects on the miserable people of this country. This
was the true reason why he begged leave to enter the
herd of swine — he knew he could destroy them — and
this he hoped would render our blessed Saviour odious
to the wicked inhabitants of Gadara.
94 Life of Christ.
Though Jesus well knew his crafty design, yet he
permitted the devils to enter the swine, that his dis
ciples, and others who were with him, might be fully
convinced these unhappy persons were really possessed
by apostate spirits, and, at the same time, give them
a terrible instance of their power, when free from all
restraint. The divine permission was no sooner granted, than
the spectators beheld, at a distance, the torments of
these poor creatures, with what amazing rapidity they
ran to the confines of the lake, leaped from the preci
pices into the sea, and perished in the waters ; while
the persons who, a moment before, were raving and
cutting themselves in the most shocking manner, be
came at once meek and composed, having recovered
entirely the exercise of their reason.
The keepers of the herd, terrified at this astonishing
miracle, ran into the city, publishing, in every part,
the cure of the men possessed with the devils, and the
destruction of the swine.
This surprising report threw the inhabitants into the
greatest consternation : they left the city, to be* specta
tors of so wonderful an event ; but when they saw the
men who had been possessed sitting at the feet of Jesus,
decently clothed, and in their right minds, their fear
was increased. For, knowing they had trespassed in
koeping the swine, (which was contrary to the law of
Moses,) they dreaded a more severe punishment ; and,
being ignorant of the goodness of Jesus, though he
had given them so remarkable a proof of it in the cure
of these wretched mortals, they besought him that he
would leave their country.
There prevailed a custom among the heathen, when
Life of Christ. 95
any illustrious hero had delivered his country from its
enemies, or from any other great evil, to erect proud
columns to his memory; his statue was seen in every
place; altars blazed to his glory; they honored him
with the high appellation of Saviour; and thought
nothing, not even divine honors,- too great to confer
upon him. But when Christ had removed a monster
from the Gadarenes, more formidable and fearful than
any in heathen histoiy, even a legion of devils, and
rendered the way, by which no man could pass before,
secure from danger, instead of being received by them
as a Saviour and as the Son of God, with the acclama
tions and hosannas of the people, he was besought to
depart out of their coasts. Stupid people! they had,
indeed, lost their herd of swine, but surely the valua
ble gift they had received, in two of their countrymen
and fellow creatures being delivered from the tyranny
of Satan, was better than the cattle on a thousand
hills, and merited, at least, their thanks and acknowl
edgments. The stupid request of the Gadarenes was, however,
complied with by the blessed Jesus, who, entering the
Ship, returned to the country from whence he came,
.eaving them a valuable pledge of his love, and us
a noble pattern of perseverance in well-doing, even
when our kindnesses are condemned or requited with
injuries.
CHAPTER IX.
Our Lord proceeds in acts of Mercy and Benevolence — Adds
Matthew to the number of Disciples — Casts out an evil
Spmrr — Passes again through Galilee — Selects Twelve from
among his Disciples, as his constant Followers and Companion
and addresses the multitude in an excellent discourse.
THE arrival of our Saviour and his disciples at
Capernaum, a city of Galilee, was no sooner pub
lished, than such throngs of people were gathered
together, that the house could not contain them, nor
even the court before it. He, however, preached the
words of eternal life to the listening audience, among
whom were many Pharisees and doctors of the law,
who, from the fame of his miracles, were come from
all quarters to hear him.
He not only addressed them in the most nervous and
pathetic manner, in order to inculcate the doctrines he
delivered, but also performed such astonishing miracles
as ought to have removed all their scruples with regard
to the truth of his mission.
Among other instances he gave of his divine power,
was that of -restoring a man to perfect health, who had
long been afflicted with the palsy, and was reduced by
that terrible disease to the most melancholy condition,
Life of Christ. 97
being unable to move any member of his body, but
seemed rather an emaciated carcase than a man. This
miserable object was brougnt on his bed by four per
sons, who, being unable to enter by the door, on account
of the multitude, carried him to the top of the house,
which, like the other roofs in that country, was flat,
and had a battlement round, according to the direction
given .by Moses, Deut. xxii : 8.
On these roofs there was a kind of trap-door, by
which they came out of the houses upon the roofs,
where they spent a considerable part of the day. It
was also common to have 'a flight of stairs from the
garden to the roof, and by these the persons seemed to
have carried the sick of the palsy, but finding the door
fastened, forced it open, and uncovered the roof, and
through the opening let down, by ropes, the sick of the
palsy, lying on his bed, into the midst of the company,
before Jesus ; who, seeing the faith of the friends of
this afflicted person, had compassion on him, and spake
aloud, " Son, be of good cheer ; thy sins are forgiven
thee." The scribes, taking offence at this saying, cried out,
This man speaketh blasphemy; for he appropriates
that to himself, which is solely the province of Om
nipotence. " Who can forgive sins, but God only ? "
They were ignorant that the person who uttered such
gracious words was the Son of God, and, consequently,
had the power of forgiving the sins of the human race.
But our Lord, who had recourse to the most secret
recesses of the heart, and was willing to show them
that he was really endued with the Spirit of God, said
to them, "Wherefore think ye evil in your hearts?
For whether it is easier to say to the sick of the palsy,
98 Life of Christ.
Thy sins be forgiven thee; or to say, Arise, and take
up thy bed and walk ? " These were questions beyond
the abilities of the haughty scribes to answer, and
they held their peace. The blessed Jesus then added,
that the miracle he was going to perform would suffi
ciently demonstrate that he had not usurped what did
not, in the strictest manner, belong to him. And,
turning himself from those bigoted teachers of- Israel
toward the sick of the palsy, he said unto him, "Arise,
take up thy bed, and go unto thine house." Matt, ix : 6.
Nor was this divine mandate any sooner given, than
the man was restored to his former health and strength,
and, to the astonishment of all present, rose, took up
his bed, and departed to his own house, glorifying God.
And all the people, when they saw this great work,
expressed the highest degree of surprise, mixed with
admiration, for the great honor the Almighty had con
ferred on human nature. — " They glorified God, who
had given such power unto men." But with regard
to the scribes and Pharisees, though they must have
been confounded at this miracle, yet they still contin
ued in their unbelief; an instance, which should awaken
in us the most serious thoughts, as it abundantly de
monstrates, that the palsy of the soul is a much more
deplorable disease than the palsy of the body.
The blessed Jesus having wrought this miracle,
repaired to the sea-side, and taught a multitude of
people. What the subject of his sermon was, the
evangelists have not told us; but it was, doubtless,
like the rest,, calculated to promote the eternal welfare
of mankind.
His discourse being ended, he returned to the city,
and in his way, saw Matthew or Levi, the son of
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Alpheus, a rich publican, sitting in his office, where
the customs were levied, at the port of Capernaum,
whom he ordered to follow him. Matthew immediately
obeyed the summons, and followed the Saviour of the
world, to pursue a far more honorable and important
employment- — being afterward both an apostle and
evangelist. Some little time after his call, he made a splendid
entertainment for his master, inviting all the publicans
he knew, hoping that, by hearing the heavenly conver
sation of Christ, they might also repent, and embrace
the doctrines of the gospel.
The self-righteous scribes and Pharisees, who consid
ered all men as sinners, except themselves, especially
the publicans, were highly offended that one who called
himself a prophet, should so far demean himself, as to
be seen in the company of such men ; and asked his
disciples, with an air of insolence, in the hearing of all
the guests, how their Master could sit down at the
same table with publicans and sinners ?
Our Lord replied to this artful question, that the
sick only had need of a physician, and desired them to
reflect seriously on the prophet Hosea's declaration:
" I will have mercy, and not sacrifice." The turning
sinners into the path of righteousness, which is the
highest act of benevolence, is far more acceptable to
the Almighty, than all the ceremonies of the law of
Moses so highly magnified by your fraternity, who, on
many occasions, observe them at the expense of chari
ty ; adding, I am not come to call the righteous, but
sinners, to repentance. The chief object of my atten
tion is the conversion of sinners.
This answer, however satisfactory to an unprejudiced
100 Life of Christ.
person, was far from being so to the scribes and Phar
isees, who, joining with some of John's disciples then
present, returned to Matthew's house, and demanded of
Jesus, why his disciples wholly neglected to fast, a
duty often performed both by the rulers of Israel, and
the disciples of John? To this the blessed Jesus
replied, It is not a proper season for the friends of the
bridegroom to fast and afflict themselves, while they
enjoy his company ; " but the days will come, when
the bridegroom shall be taken away from them, and
then they shall fast." The various calamities and
afflictions that shall attend them, after the departure
of their Master, shall cause them to fast, which they
shall repeat as often as the circumstances of distress
and danger, with which they will be surrounded, shall
require ; and added, that to have obliged his disciples
to observe the precepts of frequent abstinence, at a
time when he was employing them to preach the
gospel, by which all the legal ceremonies of the law
were to be abolished, would have been as absurd as to
sew a new piece of cloth upon a rotten garment, which
would only make the rent worse ; or to put new wine
into old leathern bottles, which, on the first fermenta
tion of the liquor, would burst — indicating, that infant
virtue must not immediately be put to the greatest
trials, lest it be destroy ed*by the severity of the exercise.
During this controversy between our Lord and the
haughty scribes and Pharisees in Matthew's house,
Jairus, a ruler of the synagogue, came running to
him, in all the agonies of grief, and in the presence of
the whole company, fell on the ground before him, be
seeching that he would come and heal his daughter,
who lay at the point of death.
Life of Christ. 101
When did the beneficent Jesus deny his gracious
assistance to those who implored it of him ? He imme
diately arose, and followed the ruler toward his house,
surrounded by a great multitude of people, who were
desirous of seeing so great a miracle.
But as he passed through the street, a woman, who
had, for twelve years, been afflicted with an issue or
flux of blood, and had spent her whole substance on
physicians to no purpose, "came behind him, and
touched the hem of his garment; for she said within
herself, If I may but touch his clothes, I shall be well."
Nor was she deceived ; for no sooner had she touched
the border of the garment of the Son of God, than her
issue of blood dried up ; and she felt, by the return of
her health and strength, and other agreeable sensations
that accompany such sudden changes from painful
diseases to perfect health, that the cure was absolutely
complete. But this transaction could not be concealed: tho
blessed Jesus knew the whole, and her secret thoughts,
before she put them into practice ; and, pleased with
the opinion this woman had entertained both of his
power and goodness, would not, by any means, suf
fer it to pass unapplauded. Accordingly, he turned
himself about, and asked, "Who touched me?" He
well knew the person ; but asked this question for the
fuller manifestation of the woman's faith, and that he
might have an opportunity of instructing and com
forting her. >
His disciples, being ignorant of what had passed,
were surprised at the question ; Thou seest," said they
to their Master, "the multitude thronging and press
ing thee, and sayest thou, Who touched me ? " They
102 Life of Christ.
could not distinguish between the spiritual and corpo
real touch, nor knew that such efficacious virtue had
gone out of their Master. Jesus, however, persisted
in knowing who it was that had done the thing ; and
the woman, finding it in vain to conceal her action
any longer, came to him trembling, and told him all.
Perhaps the uncleanness of her distemper was the
reason of her fear, thinking he would be offended,
even at her touching the hem of his garment. But the
divine Physician, far from being angry, spoke to her
in the kindest manner, and commended her faith, on
which account he had consented to heal her plague :
" Daughter, be of good comfort ; thy faith hath made
thee whole." Matt, ix : 22.
Such a miraculous incident must, doubtless, have
greatly strengthened the ruler's faith; for, behold, a
virtue, little inferior to that of raising the dead, issues
from the border of Christ's garment, and heals a dis
ease, which, for the space of twelve years, had baffled
all the skill of the healing art, and defied the power of
medicine. Indeed, the faith of this ruler had great
need of the strongest confirmation ; for news was
brought him, that his daughter was even now dead,
and therefore it was needless for him to give any
further trouble to Jesus — not in the least suspecting
he had power to recall the departed spirit, and to
reanimate the breathless body.
This message was a terrible blow to the affectionate
parent. His only daughter, who, a few days before, was
in the bloom of youth, was now a pale and lifeless corpse ;
and with her all his joys and comforts were fled. But
Jesus, commiserating his grief, desired him to be com
forted, promising that his daughter should be restored.
Life of Christ. 103
On his coming to the ruler's house, he found it full
of mourners, who made terrible lamentations — a suffi
cient demonstration that the damsel was really dead ;
and, accordingly, when our blessed Saviour desired
the mourners to cease their funeral ceremonies, as th
maid was not dead, but sleeping, they laughed him k
scorn. It is necessary to remark, in this place, that the
Jews, when they spoke of a person's death, styled it
sleep, to intimate their belief that his spirit existed in
the happy scenes of paradise, and their hopes of a
future resurrection to life eternal. But the blessed
Jesus Used the Word with remarkable propriety, to
signify that though she was now locked in the cold
embrace of death, yet he was going to release her
from the power of the king of terrors, with the same
ease as a person is awaked from sleep. Thus our
blessed Saviour, in the very manner of performing a
miracle, modestly declined the honor that would un
doubtedly result from a work so greatly superior to all
the powers of men.
Having thus briefly addressed the mourners, he
entered the chamber where the damsel was lying;
but suffered none to follow him, except Peter, James,
and John, together with the father and mother of the
damsel. Probably his reason for suffering these only
to be spectators of so stupendous a work, was, that they
might have An opportunity of examining the whole
transaction in the most careful manner, and be thence
enabled, afterward, to report it upon the fullest convic
tion, and with every circumstance of credibility.
The blessed Jesus now approached the body, took
her by the hand, and, with a gentle Voice, said,
104 Life of Christ.
" Maid, arise." The heavenly command was instantly
obeyed ; the damsel arose, as from a sleep, and with
all the appearance of health and vigor, for Jesus
commanded to give her something to eat — a plain
proof that she did not appear in a weak and languish
ing condition of a person worn out with disease, or
even like one who had fainted away — a circumstance
that abundantly proves the greatness and perfection
of the miracle. It is, therefore, no wonder, that hei
parents should be astonished at so stupendous a work,
the fame of which was soon spread through all the
neighboring country, though Jesus, who was, in every
sense above praise, and therefore never courted it, had
strictly charged them that they should tell no man
what was done.
These instances of power did the blessed Jesus dis
play, to convince the world, that those who die in him
are not dead ; and that he hath the keys of life and
death. Those also of the present age, who believe that
the soul sleeps with the body till the resurrection, will
do well to consider the expression of the evangelist,
" Her spirit came again," (Luke viii : 55,) which suf
ficiently shows that the soul exists separately, when the
body is laid in the chambers of the grave.
Our blessed Saviour, having performed this benevo
lent miracle, left the ruler's house, and was followed
through the streets by two blind men, imploring as
sistance : nor did they implore in vain ; the Redeemer
of mankind was, and still is, always ready to grant the
petitions of those who apply to him for relief. Accord
ingly, he was no sooner entered into a house, to avoid
the thronging multitude, than he touched their eyes,
and said, " According to your faith, be it unto you,"
Life of Christ. 105
(Matt, ix : 29,) and immediately the invaluable gift of
sight was bestowed upon them.
The blind men were so overjoyed at beholding the
light, that though our Saviour charged them to keep
the miracle a secret, they published his fame in every
part of the country, being unwilling to conceal what,
in gratitude for so great a mercy, they thought them
selves obliged to divulge.
The men, who had thus miraculously received their
sight, being departed, the multitude brought to him a
dumb man possessed with a devil. So moving a sight
could not fail of attracting a compassionate regard from
the Saviour of the world, who, being never weary of
well-doing, immediately cast out the apostate spirit ; on
which the dumb man recovered the use of his speech,
and spoke in a very rational manner to the multitude,
who, with one voice, declared, that such wondrous
works were never wrought by any of the old prophets :
" It was never so seen in Israel." Matt, ix : 33. These
works did not remove the prejudice of the Pharisees,
who, being unable to deny the miracles, insinuated that
he did it by a power received from Beelzebub, the
prince of the devils. A poor pretence indeed! and
did not escape the animadversion it deserved, from the
Saviour of the world, as we shall see in a succeeding
chapter. Well might the prophet Isaiah cry out in a
prophetic ecstacy, "Who hath believed our report?
and to whom is the arm of the Lord revealed? "
But all their calumnies could not provoke the meek
and merciful Jesus to cease from performing these
compassionate offices for the children of men. On
the contrary, he exerted himself still more and more
to promote the prosperity of the whole human race.
7
106 Life of Christ.
Accordingly, he left Capernaum, and traveled through
the country in search of miserable objects, on which
he might confer happiness and peace, visiting "all the
cities and villages, teaching in their synagogues, and
preaching the gospel of the kingdom, and healing
every sickness, and every disease, among the people."
Matt, ix: 35.
On his return from this tour to Capernaum, he was
attended by a great number of people, who expressed
a more than common desire to hear the doctrine of the
gospel — an incident abundantly sufficient to engage
the attention of this divine teacher, who was ever care
ful to cultivate the latent seeds of virtue, and cherish
the least appearance of piety and religion.
It was not this desire of the people alone, that ex
cited his compassion toward them ; he well knew they
were wholly destitute of spiritual teachers ; for the
scribes and pharisees, who ought to have instructed
them, were blind, perverse, and lazy guides, who,
instead of seeking the glory of the Almighty, made it
their whole business to support and augment their own.
They magnified the ritual ceremonies and traditions,
but took no care to inspire the people with a love of
virtue; "to do justice, love mercy, and walk humbly
with their God," were no parts of their doctrine. The
small appearance of religion they entertained was
wholly hypocritical ; and the disputes carried on with
so much bitterness between the factions of the Phari
sees and Sadducees, distracted the minds of the people.
The inhabitants of Judea were truly in a deplorable
state, which called loudly for the compassion of the Son
of God, who always regarded the descendants of Jacob
with the most tender affection. He saw the sheep ot
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Israel scattered on the barren wastes of error and
superstition, without a shepherd to lead them to the
heavenly pastures of the law and the prophets. He
saw, he commiserated their distress, and resolved to
provide some remedy for it. Accordingly, he directed
his apostles to intercede with the Almighty, who, by
his servants, the prophets, had sown the seeds of piety
and virtue in the minds of the Jews, that he would
not suffer the rich harvest to be lost for want of la
borers. "The harvest," said the blessed Jesus to his
disciples, "truly is plenteous, but the laborers are
few. Pray ye, therefore, the Lord of the harvest,
that he will send forth laborers into his harvest."
Matt, iv: 37, 38.
To these gracious acts he added the most powerful
of all intercessions to the throne of grace — his own
prevailing prayer — and, accordingly, ascended to the
top of a mountain, and there spent the night in making
the most powerful petitions in behalf of the lost sheep
of Israel to his heavenly Father.
Having spent the night in this pious exercise, he lost
no time in putting his beneficent intentions in execu
tion ; for no sooner had darkness withdrawn her sable
veil, and the blushing rays of the morn adorned the
chambers of the east, than the benevolent Redeemer
of mankind called his disciples to him, and chose
twelve, whom he named apostles, to be with him, and
that he might send them forth to preach. He ordered
them to be with him, that they might learn from his own
mouth the doctrines they were to preach to the whole
world; that they might see his glory, and the trans
cendent glory of the virtues which adorned his human
life ; that they might be witnesses of all the wondrous
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works he should perform, during his residence in this
vale of misery, and by which his mission from the
courts of heaven was to be fully demonstrated.
These twelve persons, thus qualified, were to supply
the people with that spiritual food they so greatly
wanted, both while their Master continued here below,
and after his ascension to the right hand of power.
Having ordained them to their respective offices, he
sent them out by two and two, into the most distant
parts of Judea, to preach the glad tidings of the gos
pel, and prepare the way for their Master, the great
Shepherd of Israel. And, that nothing might be want
ing to render their preaching acceptable to the people,
and confirm the important doctrines they delivered, he
invested them with full power to cure all diseases, cast
out devils, and even to raise the dead.
After appointing the twelve apostles, he came down
from the mountain, and was joyfully received by the
multitudes of people who were waiting for him in the
plain, and pressed to touch him — well knowing, that
if they could only touch the hem of his garment, they
should be healed of whatever distemper they were
afflicted with — a sufficient reason why they were
continually waiting for him, and were willing to ac
company him, even to the remotest corners of the
wilderness. The preaching and miracles of our Lord were at
tended to, not by the low and vulgar only, but persons
of the first rank and character came from distant parts
of the country to converse with him, hear his doctrine,
and be spectators of his wonderful works. It there
fore evidently appears, that persons of all ranks were
desirous of following him; and their desire could be
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founded on nothing but the truth of his doctrines and
miracles. After healing all the sick among the multitude, he
turned toward his disciples, and delivered a divine dis
course, something like that he had before preached to
them on the mountain : but in the former he only pro
nounced blessings, whereas, in the latter, he added
curses also ; and in this principally it differs from that
recorded by St. Matthew. We shall, therefore, only
select a few passages from the sermon now delivered,
as we have given a larger paraphrase on the other.
" Woe unto you that are rich ! for ye have received
your consolation." Luke vii : 24. Riches, considered
in themselves, by no means render us the objects of
the Almighty's hatred, unless accompanied by those
vices which too often flow from an opulent fortune,
as luxury, covetousness, and the like. The woe there
fore, is here denounced against those only who are con
taminated with these vices ; for those who make a
proper use of their wealth, and possess the virtues
which should accompany affluence, have no share in
the malediction.
" Woe unto you that are full ! for ye shall hunger."
The pain ye shall suffer in a future life shall be sharp
and excruciating. The opportunities you have neg
lected of doing good to your afflicted brethren in this
life, shall then be remembered with the most poignant
grief, and bewailed with the most bitter lamentations.
" Woe unto you that laugh now ! for ye shall mourn
and weep." This malediction of our blessed Saviour
is not inconsistent with the apostle's precept, which
commands Christians always to rejoice. Neither is
the mirth, against which the woe is here denounced, to
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be understood of that constant cheerfulness of temper
which arises in the breasts of true Christians, from
the comfortable and cheerful doctrine with which they
are enlightened by the gospel, the assurance they have
of reconciliation with God, and the hope they have of
everlasting life, and the pleasure they enjoy in the
practice of the duties of religion ; but it relates to that
turbulent carnal mirth, that excessive levity and vanity
of spirit, which arises not from any solid foundation,
but from sensual pleasures, or those vain amusements
of life, in which the giddy and gay contrive to spend
their time — that sort of mirth which dissipates thought,
leaves no time for consideration, and gives them an
utter aversion to all serious reflections. Persons who
constantly indulge themselves in this kind of mirth,
shall weep and mourn eternally, ¦when they are ex
cluded from the joys of heaven, and banished for
ever from the presence of God, by the light of whose
countenance all the righteous are enlivened, and made
transcendently happy.
" Woe unto you when all men shall speak well of
you! for so did their fathers to the false prophets."
Woe unto you, if, by propagating such doctrines as
encourage men in sin, you shall gain to yourselves the
applause and flattery of the generality of men; for
thus, in old times, did the false prophets and deceives,
who, accommodating their doctrines to the lusts and
passions of men gained their applause, but incurred
the wrath and displeasure of a just and all-seeing God.
CHAPTER X.
Continuation of our Lord's glorious Doctrines — Beneficent Act*
and astonishing mlracles wrought in confirmation of the drvtn-
ity of his Mission, and the extending of his Heavenly Kingdom
THE divine Preacher having closed this excellent
sermon, he repaired to Capernaum, and was met
by certain messengers from a centurion, desiring him
to come and heal a servant who was dear to him, and
ready to die.
This centurion, from the aecount given of him by
the evangelist, seems to have been a proselyte to the
Jewish religion, as he was a lover of the sons of Jacob,
and had erected for them a place of worship ; and
accordingly the inhabitants of Capernaum strongly
espoused his cause on this occasion, saying, " that he
was worthy for whom he should do this. For he lov-
eth our nation, and he hath built us a synagogue."
Luke vii: 4, 5.
There was not the least danger that this petition
would be rejected by the blessed Jesus, who sought
all occasions of doing good to the children of men.
Accordingly, he very readily accompanied the mes
sengers ; but, before he came to the house, he was met
by some of the centurion's friends, who expressed the
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high idea that officer entertained of his power, and
desired that he would not take the trouble of coming
to his house, as a word was abundantly sufficient to
perform the cure. At this message, Jesus turned
himself about, and said to the multitude, " I say unto
you, I have not found so great faith, no, not in Israel."
Luke vii : 9.
The persons having delivered their message, returned
to the house, and found the servant, who had been
sick, perfectly recovered.
Having thus miraculously healed the centurion's
servant, he repaired to Peter's house to eat bread ; but
the multitude came again together, and surrounded
the house in a tumultuous manner, demanding, in all
probability, that he would heal their sick ; and it was
not without difficulty they were dispersed by his friends.
The multitude being dispersed, Jesus called unto
him the twelve apostles he had before chosen, and
conferred on them the power of working miracles, in
confirmation of the doctrines they were appointed to
preach, and delivered them such . instructions as he
thought necessary to enable them to discharge the
duties of this important commission.
"Go," said their heavenly Master, "and preach,
saying, the kingdom of heaven is at hand." Publish
in every corner of Judea, the glad tidings of the gospel,
and the near approach of the Messiah's kingdom —
not a temporal, but a spiritual, empire — consisting
of righteousness and peace.
To inure them to those hardships and dangers which
were to attend them in their preaching, after the death
of their Master, our Lord forbade them to provide
anything for their journey — teaching them to rely
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wholly on the providence of God for support in every
distress, and to have recourse to his protection in
every danger.
Our Lord's disciples had, perhaps, flattered them
selves with the pleasing expectation, that the glad
tidings they were going to publish, and the miraculous
cures they were enabled to perform, would procure
them an honorable reception wherever they came.
Their Master, however, told them the event would not,
in any manner, answer their expectations ; but that
they were every where to be despised, persecuted,
delivered into the hands of the rulers, and punished as
wicked men. But, at the same time, he promised
them the aid of the Almighty, and gave them instruc
tions how to behave in every particular. He added,
that those who rejected their message should be treated
with severity by the great Judge of all the earth ; but
those who received them kindly, and gave even a cup
of cold water to the least of his disciples, for their
Master's sake, should not fail of receiving a large
reward. Having received this commission, the apostles vis
ited all parts of Palestine, where the Jews inhabited,
preaching the doctrine of repentance, working miracles
for its confirmation, and particularly healing the sick,
while our blessed Lord continued the course of his
ministry in Galilee.
The apostles being returned from their tour, Jesus
went to Nain, a town situated near Endor, about two
miles south of Mount Tabor, attended by many of his
disciples, and a great multitude of people.
On their coming to the entrance of the city, a melan
choly scene presented itself to the eyes of Jesus and
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his followers : " Behold, there was a dead man carried
out, the only son of his mother, and she was a widow."
Luke vii : 12. Who would not have imagined, that
God had indeed " forgotten to be gracious, and, in his
anger, shut up his tender mercies " from this poor
widow, suffering under the heaviest load, and laboring
under the most oppressive burden of distress? De
prived of her son, her only son, in the flower of his
youth, when he might have repaid his mother's toils,
and been to her in the place of a husband — of that
husband she had long since lost, and whose loss was
supportable only through the comfort of this child, the
surviving image of his departed father, the balm of her
grief, the hope of her afflicted soul — who now shall
administer consolation to this solitary widow, to this
lonely parent, bereaved of her husband, deprived of
her child? What misery can be more complicated?
What can be more natural than that she should " refuse
to be comforted," that she should " go down to the
grave with mourning," and visit the chambers of death,
the residence of the beloved remains of her husband
and her son, with sorrow ?
Toward this receptacle of mortality, that dreary
waste of forgetfulness, the mournful funeral was now,
with slow and solemn pomp, advancing, when the
compassionate Redeemer of mankind met the melan
choly procession, composed of a long train of her
weeping neighbors and relations, who pitied her dis
tress, sympathized with her in this great affliction, and
were melted with compassion at her deplorable cir
cumstances : but sighs and tears were all they had to
offer; relief could not be expected from a human
being; their commiseration, though grateful to her
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oppressed soul, could neither restore the husband nor
the son; submission and patience were the only les
sons they could preach, or this afflicted daughter of
Israel learn.
But though man was unable to relieve the distresses
of this disconsolate widow, the Saviour of the world,
who beheld the melancholy procession, was both able
and willing to do it. There was no need of a powerful
solicitor to implore assistance from the Son of God;
his own compassion was abundantly sufficient. When
the Lord saw her, he had compassion on her : he both
sought the patient, and offered the cure unexpectedly.
"Weep not," said the blessed Jesus to this afflicted
woman. Alas ! it had been wholly in vain to bid her
refrain from tears, who had lost her only child, the
sole comfort of her age, without ministering the balm of
comfort to heal her broken spirit. This our Redeemer
well knew ; and, therefore, immediately advancing to
ward the corpse, "he touched the bier." The pomp
of the funeral was instantly stopped, silence closed
every mouth, and expectationSfilled the breast of every
spectator. But this deep suspense did not long con
tinue; that glorious voice, which shall one day call
our dead bodies from the grave, filled their ears with
these remarkable words, "Young man, I say unto
thee, arise." Nor was this powerful command uttered
without its effect. " He spake, and it was done ; " he
called with authority, and immediately " he that was
dead, sat up, and began to speak. And he restored
him to his mother." He did not show him around to
the multitude, but, by a singular act of modesty and
humanity, delivered him to his late afflicted, now
astonished and rejoicing mother, to intimate, that
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in compassion to her great distress, he had wrought
this stupendous miracle.
A holy and awful fear fell on all who heard and
saw this astonishing event; " and they glorified God,
saying, that a great prophet is risen up amongst us,
and that God hath visited his people."
Here it must be observed, that as this miracle is
liable to no. objection, it therefore abundantly proves,
that the power of the blessed Jesus was truly and
absolutely divine. He met this funeral procession by
accident. It was composed of the greatest part of the
inhabitants of the city, who bewailed the disconsolate
state of the afflicted widow, and therefore well knew
that the youth was really dead. The powerful word,
which called the breathless body to life, was delivered
in an audible voice, before all the company, and even
at the very gate of the city, the place of public resort.
This miracle, with others amply attested, abundantly
evinces the truth of our Saviour's mission, and that he
was indeed the Son of God, the Redeemer of mankind.
CHAPTER XI.
The Character of John the Baptist cleared and justified by the
blessed Jesus — He visits Simon the Pharisee — Display of our
Lord's Humility and Condescension.
WE have taken notice, in a foregoing chapter, that
Herod, incensed at the honest freedom of the
Baptist, in reproving his adulterous commerce with
Herodias, his brother Philip's wife, had cast him into
prison ; and in this he still continued, though his dis
ciples were suffered to visit and converse with him.
In one of these visits, they had given him an account
of our Saviour's having elected twelve apostles to
preach the gospel, and of his miracles, particularly of
his raising to life the daughter of Jairus, and the son
of the widow of Nain. On hearing these wonderful re
lations, the Baptist dispatched two of his disciples to
Jesus, to ask him this important question, " Art thou
he that should come, or do look we for another? "
Accordingly, the disciples of John came to Jesus,
and proposed the question of their master, at the very
time when he " cured many of their infirmities and
plagues, and of evil spirits ; and to many that were
blind he gave sight." Jesus, therefore, instead of
directly answering their question, bade them return,
118 Life of Christ.
and inform their master what they had seen : " Go,'
said he, " and show John again those things which ye
do hear and see : the blind receive their sight, and the
lame walk; the lepers are cleansed, and the deaf hear;
the dead are raised up, and the poor have the gospel
preached to them." Matt, xi: 4, 5. Go, tell your
master, that the very miracles the prophet Isaiah so
long since foretold should be wrought by the Messiah,
you have yourselves seen performed.
It appears, from the Scriptures, that the Baptist,
through the whole course of his ministry, had borne
constant and ample testimony to our Saviour's divino
mission, that he exhorted those who came to him to
rest their faith not on himself, but on " him that should
come after him," and that, as soon as he was acquainted
who Jesus was, by a visible descent of the Holy Ghost,
and a voice from heaven, he made it his business to
dispose the Jews in general, and his own disciples in
particular, to receive and reverence him, by testifying
every where that he was the "Son of God, the Lamb
of God, who came down from heaven, and spake the
words of God, and to whom God had given the Spirit
not by measure." It seems that the scribes and Phari
sees, seeing their pretended mortifications eclipsed by
the real austerity of the Baptist, affirmed, that his liv
ing in the deserts, his shunning the company of men,
the coarseness of his clothing, the abstemiousness of
his diet, and the other severities he practiced, were the
effects of his being possessed by an apostate spirit, or
of a religious melancholy. " For John came neither
eating nor drinking, and they say, he hath a devil."
Matt, xi: 18.
On the other hand, they would not listen to the
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heavenly doctrines preached by Christ, because he
did not separate himself from society — attributing his
free manner of living to a certain looseness of disposi
tion, though they well knew that he observed the
strictest temperance himself, and never encouraged
the vices of others, either by dissimulation or example.
" The Son of Man came eating and drinking ; and
they say, Behold a man, gluttonous, and a wine-bibber,
a friend of publicans and sinners ; but Wisdom is justi
Bed of her children." Matt xi : 19.
He next proceeded to upbraid the several cities
where his most wonderful works had been performed.
For though they had heard him preach many awaken
ing sermons, and seen him perform such astonishing
miracles, as would have converted Tyre, Sidon, and
Sodom, cities infamous for their impiety, contempt of
religion, pride, luxury, and debauchery, yet, so great
was their obstinacy, that they persisted in their wick
edness, notwithstanding all he had done to convert them
from the evil of their ways. "Woe unto thee, Chora-
zin ! woe unto thee, Bethsaida ! for if the mighty works
which were done in you had been done in Tyre and
Sidon, they wouTd have repented long ago in sackcloth
and ashes. But I say unto you, It shall be more
tolerable for Tyre and Sidon, at the day of judgment,
than for you. And thou, Capernaum, which art exalted
unto heaven, shall be brought down to hell ; for if the
mighty works which have been done in thee had been
done in Sodom, it would have remained unto this day.
But I say unto you, That it shall be more toleraMe
for the land of Sodom, in the day of judgment, than
for thee." Matt, xi : 21, &c.
Having denounced these judgments on the cities
120 Life of Christ.
which had neglected to profit by his mighty works, he
concluded his discourse with these heavenly words:
" Come unto me, all ye that labor, and are heavy laden,
and I will give you rest. Take my yoke upon you,
and learn of me ; for I am meek and lowly in heart :
and ye shall find rest unto your souls. For my yoke
is easy, and my burden is light." Matt, xi : 28, &c
Having concluded this public address, one of the
Pharisees (named Simon) desired he would " eat with
him : " the blessed Jesus accepted the invitation, ac
companied him to his house, and sat down to meat.
He had not continued long at the table before a
woman, who had lately left the paths of vice for those
of virtue, placed herself behind him, and, from a
deep conviction of her former crimes, and the obliga
tions she owed the Saviour of mankind for bringing
her .to a sense of them, shed such quantities of tears,
that they trickled down on his feet. But observing
that her tears had wet the feet of her beloved Instruc
tor, she wiped them with the hairs of her head, kissed
them with the most ardent affection, and anointed them
with precious ointment she had brought for the purpose.
It was a custom, among the inhabitants of the east,
to pour fragrant oils on the heads of such guests as
they intended particularly to honor, while they sat at
meat; and probably the woman's original intention
was to anoint Jesus in the usual manner. But being
exceedingly humble on account of her former crimes,
she could not presume to take that freedom with him,
and therefore poured it on his feet, to express at once
the greatness of her love, and the profoundness of her
humility. The Pharisee, who had attentively observed
the woman, concluded from thence, that our Saviour
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could not be a prophet. " This man," said the Pharisee
to himself, "if he were a prophet, would have known
who and what manner of woman this is that toucheth
him ; for she is a sinner." Luke vii : 39.
But though Simon spoke this only in his heart, his
thoughts were not concealed from the great Redeemer
of mankind, who, to convince him that he was a
prophet, and that he knew not only the character of
men, but even the secret thoughts of their hearts,
immediately conversed with him on the very subject
he had been revolving in his mind. He did not,
indeed, expose him before the company, by relating
what he had said in secret ; but, with remarkable
delicacy, pointed out to Simon alone the unreasona
bleness of his thoughts. "Simon," said the blessed
Jesus, " I have somewhat to say unto thee. There was
a certain creditor which had two debtors ; the one owed
five hundred pence, and the other fifty. And when
they had nothing to pay, he frankly forgave them both.
Tell me, therefore, which of them will love him most ?
Simon answered and said, I suppose that he to whom
he forgave most. And he said unto him, Thou hast
rightly judged." And then immediately he applied
this parable to the subject of the woman, on which the
Pharisee had so unjustly reasoned with himself. " Si
mon," continued our Saviour, " seestthou this woman?
I entered into thine house, thou gavest me no water for
my feet : but she hath washed my feet with tears, and
wiped them with the hairs of her head. Thou gavest
me no kiss : but this woman since the time I came in,
hath not ceased to kiss my feet. My head with oil
thou didst not anoint : but this woman hath anointed
my feet with ointment." Luke vii : 40-46.
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122 Life of Christ.
This woman's kind services were in no danger of
losing their reward from the blessed Jesus, who pos
sessed the softer and finer feelings of human nature
in their utmost perfection. Accordingly, he added,
in pursuance of so kind an invitation he had before
made to weary and heavy-laden sinners, " Wherefore
I say unto thee, her sins, which are many, are for
given ; for she loved much : but to whom little is for
given, the same loveth little." Luke vii : 47.
The blessed Jesus having thus commended the
conduct of the woman to the company, and rebuked,
with great delicacy, the unjust suspicions of Simon,
turned himself to the woman, and, in the kindest
manner, assured her that " her sins were forgiven."
But the power he assumed in forgiving sins, greatly
offended the Jews, who, not being acquainted with
his divinity, considered his speech as derogatory to
the honor of the Almighty. Jesus, however con
temned their malicious murmurs, and repeated his
assurance, telling the woman, that her faith had saved
her, and bade her depart in peace.
The next day Jesus traveled from Capernaum to dif
ferent parts of Galilee, going " throughout every city
and village, preaching and showing the glad tidings
of the kingdom of God." Luke viii: 1. That is, he
declared to the people the welcome tidings of the Al
mighty's being willing to be reconciled to the children
of men, on condition of their repentance and embracing
the gospel of the grace of God. Leaving Galilee, he
repaired to Jerusalem to keep the passover, being the
second feast of that kind since his public ministry. In
this journey he was accompanied by certain pious
women, " who ministered to him of their substance."
CHAPTER XII.
Miraculous Cure effected at the Pool of Bethesda— Reproof of
the Superstition of the Jews, in condemning the performance
of necessary Works on the Sabbath-day — After doing many
acts of Mercy and wonder, our blessed Lord is visited by his
Mother and his Brethren, and makes a spiritual Reflection
on that Incident.
OUR Lord had no sooner entered the ancient city
of Jerusalem, so long famous for being the dwell
ing-place of the Most High, than he repaired to tha
public bath or pool, called, in the Hebrew tongue,
"Bethesda," that is, "the house of mercy," on account
of miracles wrought there, by the salutary effects of
the water, at certain seasons. This bath was sur
rounded by five porches, or cloisters, in which those
who frequented the place were sheltered both from
the heat and cold ; and were particularly serviceable
to the diseased and infirm, who crowded thither to
find relief in their afflictions.
These porches were now filled with a "great multi
tude of impotent folk, of blind, halt, withered, waiting
for the moving of the water. For an angel went down
at a certain season into the pool, and troubled the
water : whosoever then first after the troubling of the
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water stepped in, was made whole of whatsoever disease
he had." John v : 3, 4.
Among these objects of pity was one who had la
bored under his infirmity no less than thirty and eight
years. The length and greatness of this man's afflic
tions, which were well known to the Son of God, were
sufficient to excite his tender compassion, and make
him the happy object to demonstrate that his power of
healing was infinitely superior to the sanative virtue
of the waters ; while the rest were suffered to remain
in their afflictions.
Had not our Lord at this time restored any of them
to health, he would not have acted contrary to the gen
eral account which the evangelists give of his goodness
on other occasions ; namely, "that he healed all who
came to him." For such diseased persons who left
their habitations, through a persuasion of his power
and kindness, were proper objects of mercy ; whereas
the sick in the cloisters of Bethesda were no more so
than the other sick throughout the whole country,
whom he could have cured with a single word of his
mouth, had he been pleased to have uttered it.
Our compassionate Lord now approached the man
whom he had singled out as the person on whom to
manifest his power: he asked him, whether he was
desirous of being made whole ? — a question which
must have induced the man to declare publicly his
melancholy case, in the hearing of the multitude, and
consequently, rendered the miracle more conspicu
ous. And as this was done on the Sabbath-day, our
blessed Saviour seems to have wrought it to rouse
the sons of Jacob from their lethargy, and convince
the inhabitants of Jerusalem, that the long-expected
Life of Christ. 125
Messiah was now come, and had actually visited his
people. This distressed mortal, beholding Jesus with a sor
rowful countenance, and understanding that he meant
his being healed by the sanative virtue of the waters,
answered, " Sir, I have no man, when the water is
troubled, to put me into the pool: but while I am
coining, another steppeth down before me." — John
v : 7. But the compassionate Redeemer of mankind
soon convinced him that he was not to owe his cure to
the salutary nature of the waters, but to the unbounded
power of the Son of God; and accordingly said to
him, " Rise, take up thy bed, and walk." No sooner
was the heavenly mandate uttered, than the impo
tent man, to the astonishment of the multitude, " was
made whole, and took up his bed and walked." John
v: 9.
This great and miraculous cure could not fail of
having a great effect on the spectators ; and his carry
ing his bed on the Sabbath-day — which the Jews con
sidered as a profanation of that day of rest — tended
greatly to spread the fame of the miracle over the
whole city. Nor did the man 6cruple to obey the
commands of his kind physician ; he well knew that
the person who had the power of working such mir
acles must be a great prophet, and, consequently, that
his injunction could not be sinful. He, therefore,
thought that he gave a sufficient answer to those Jews,
who told him it was not lawful to carry his bed on the
Sabbath-day, to say, "He that made me whole, the
same said unto me, take up thy bed and walk."
John v : 11. He that restored my strength in an in
stant, and removed, with a single word, a disease that
126 Life of Christ.
had many years afflicted me, commanded me, At the
same time, to take up my bed and walk ; and surely a
person endued with such power from on high, would
not have ordered me to do anything but what is truly
right. The votaries of infidelity should remember, that this
signal miracle was performed in an instant, and even
when the patient did not expect any such favor, nor
even know the person to whom he owed it. No one,
therefore, can pretend that imagination had any share
in performing it. In short, the narrative of this mira
cle of mercy sufficiently proves, that the person who
did it was really divine.
The Jews had long-expected the Messiah ; but they
had expected him to appear as a temporal prince, who
would not only restore the former luster of the throne
of David, but infinitely augment it, and even place
it over all the kingdoms of the. earth. And hence,
they were unwilling to acknowledge Jesus for their
Messiah, notwithstanding the proofs of his mission
were undeniable, because they must, in so doing, have
abandoned all their grand ideas of a temporal king
dom. Our blessed Saviour, therefore, desired them to
consult their own Scriptures, particularly the writings
of the prophets, where they would find the character
of the Messiah displayed, and be fully convinced they
were all fulfilled in his person.
He also gave them to understand, that the proofs
of his mission were as full and clear as possible, being
supported by the actions of his life, which, in all
things, agreed with his doctrines ; for he never sought
the applause of men, or assumed secular power, but
was always innocent and humble, though he well knew
Life of Christ. 127
fcwtt; these virtues made him appear little in the eyes of
those who had no idea of a spiritual kingdom, but
expected that the Messiah would appear in all the
pomp of secular authority.
In short, the fatal infidelity of the Jewish doctors
was principally owing to their pride. They had long
filled the minds of the people with grand ideas of the
glory and power of the Messiah's kingdom ; they had
represented him as a potent prince, who was to appear
at once adorned with all the ensigns of power ; and
therefore to have ascribed that august character to a
mere teacher of righteousness, destitute even of the
ordinary advantages of birth, fortune, and erudition,
would have been so plain a confession of their igno
rance of the Scriptures, as must have exposed them
to the ridicule and contempt of the whole people.
Our blessed Saviour added, that he himself should
not only be their accuser to the God of Jacob for their
infidelity, but Moses, their great legislator, in whom
they trusted, would join in that unwelcome office;
for, by denying him to be the Messiah, they denied
the writings of that prophet. "For had ye," added
he, "believed Moses, ye would have believed me; for
he wrote of me. But if ye believe not his writings,
how shall ye believe my words ? " John v : 46, 47.
Thus did the blessed Jesus assert himself to be the
Son of God, the great Judge of the whole earth, and
the Messiah promised by the prophets ; and, at the
same time, gave them such convincing proofs of his
being sent from God, that nothing could be said
against them.
Convincing as these proofs were, yet they did not in
the least abate the malice of the scribes and Pharisees;
128 Life of Christ
for the very next Sabbath, upon his disciples pluck
ing a few ears of corn as they passed through the
fields, and eating the grain after rubbing it out in their
hands, they again exclaimed against this violat'on of
the Sabbath. But our blessed Saviour soon convinced
them of their error, by showing, both from the example
of David, and the constant practice of their own priests,
who never omitted the necessary works of the tem
ple" on the Sabbath-day, that works of necessity were
often permitted, even though they broke a ritual com
mand ; that acts of mercy were the most acceptable
services to God, of any whatever ; that it was inverting
the order of things, to suppose that " man was made
for the Sabbath, and not the Sabbath for the benefit of
man : " adding, that if the service of the temple should
be said to claim a particular dispensation from the law
of the Sabbath, he and his disciples, whose business of
promoting the salvation of mankind was of equal im
portance, might justly claim the same exemption; as
they were carrying on a much nobler work than they
who attended on the service of the temple. Thus did
our blessed Saviour prove, that works of mercy should
not be left undone, though attended with the violation
of some of the most sacred institutions of the cere
monial law.
Soon after this dispute with the scribes and Phari
sees, our blessed Saviour entered one of the syna
gogues of Jerusalem on the Sabbath-day, and found
there a man whose right hand was withered.
The Pharisees, who observed the compassionate
Jesus advance toward the man, did not doubt but he
would heal him; and therefore watched bim atten
tively, that they might have something to accuse hin?
Life of Christ. 129
with the people. Their malice had arrived to that
monstrous pitch, that they determined to injure his
reputation, by representing him as a Sabbath-breaker,
if he dared to heal the man, while they themselves
were profaning it by an action which would have pol
luted any day ; namely, of seeking an opportunity of
destroying a person who had never injured them, but
done many good actions for the sons of Jacob, and was
continually laboring for their eternal welfare.
The Saviour of the world was not unapprised of
these malicious intentions. He knew their designs, and
defied their impotent power, by informing them of the
benevolent action he designed — though he well knew
they would exert every art they were masters of, in
order to put him to death.
Therefore, when our Saviour ordered the man to
show himself to the whole congregation, in order to
excite their pity, these hypocritical teachers declared,
in the strongest terms, the unlawfulness of his per
forming even such beneficent actions on the Sabbath:
" Is it lawful to heal on the Sabbath-day ? " They did,
not, however, ask this question with an intention' to
hinder him from performing the miracle. No, they
had a very different intention than that of accusing
him. For they hoped he would have declared openly
that such actions were lawful; or, at least, make no
reply to their demands, which they would have con
strued into an acknowledgement of what they asserted.
Nor did our Lord fail to expose their malice and su
perstition ; and accordingly asked them, " Is it lawful
on the Sabbath-day to do good, or to do evil? to save
life, or to destroy it ? " Luke vi : 9. Is it not more
lawful for me, on the Sabbath-day, to save men's lives,
130 Life of Christ.
than for you to seek my death without the least provo
cation? This severe rebuke would admit of no answer,
and therefore they held their peace, pretending not to
understand his meaning. He therefore made use of an
argument, which stupidity itself could not fail under
standing, and which all the art of these hypocritical
sophists was unable to answer. "What man," said
the blessed Jesus, "shall there be among you that
shall have one sheep, and if it fall into a pit on the
Sabbath-day, will he not lay hold on it and lift it
out? How much then is a man better than a sheep?
Wherefore it is lawful to do well on the Sabbath-day."
Matt, xii : 11, 12.
The former question they pretended not to under
stand, and therefore held their peace ; but this argu
ment effectually silenced them, though they were de
termined not to be convinced. This unconquerable
obstinacy grieved the spirit of the meek, the benevolent
Jesus, who beheld them with anger, that, if possible,
an impression might be made, either on them or the
spectators. But, at the same time that he testified his dis
pleasure toward the Pharisees, he uttered words of
comfort to the lame man, bidding him stretch his
hand ; and he no sooner obeyed the divine command,
than it was restored whole as the other.
This astonishing work, performed in the midst of a
congregation, many of whom, doubtless, knew the man
while he labored under this infirmity, and in the pre
sence of his most inveterate enemies, must certainly
have had a great effect on the minds of the people.
especially as they saw it had effectually silenced the
Pharisees, who had nothing to offer, either against the
Life of Whrist. 131
miracle itself, or the reasoning and power of him who
had performed it.
But though these whited sepulchres, as our blessed
Saviour justly termed them, were silenced by his ar
guments, and astonished at his miracles, yet they were
so far from abandoning their malicious intentions, that
they joined their inveterate enemies, the Herodians, or
Sadducees, in order to consult how they might destroy
him — well knowing, that if he continued his preach
ing, and working of miracles, the people would wholly
follow him, and their own power soon become con
temptible. Jesus, however, thought proper to prevent
their malicious designs, by retiring into Galilee, and
there pursuing his benevolent purposes.
This retreat could not, however, conceal him from
the multitude, who flocked to him from all quarters,
bringing with them the sick and maimed, who were
healed, and sent away in peace.
Soon after this, as Jesus was disputing with the
Pharisees, he was informed that his mother and breth
ren, or kinsmen, were without, desiring to speak to
him : upon which the blessed Jesus stretched out his
hands toward his disciples, and said, "Behold my
mother and my brethren! For whosoever shall do
the will of my Father which is in heaven, the same
is my brother, and sister, and mother." Matt, xii:
49, 50. This glorious truth should be stamped on the
minds of all believers, as it shows that every one, of
what nation or kindred soever, who is brought into
subjection to the will of God, is allied to the blessed
Jesus, and entitled to the salvation of God.
CHAPTER XIII.
Our Lord delivers many remarkable Parables, and explains sev«
eral of them — He returns to Nazareth, and commissions the
Twelve Apostles, whom he had before selected as his constant
Attendants and Followers, to disperse and preach the Gospel
of the Kingdom of God in divers places — Circumstances of the
Death of John the Baptist.
THE miraculous power of our blessed Lord, both in
performing the most astonishing acts, and confut
ing the most learned of the Pharisaical tribe, who en
deavored to oppose his mission and doctrine, brought
together so great a multitude, that he repaired to the
sea-side ; and, for the better instruction of the people,
entered into a ship, and the whole multitude stood on
shore. Being thus conveniently seated, he delivered
many precepts of the utmost importance, beginning
with the parable of the sower, who cast his seed on
different kinds of soil, the products of which were ans
werable to the nature of the ground — some yielding
a large increase, others nothing at all. By this striking
similitude, the blessed Jesus represented the different
kinds of hearers, and the different manner in which
they were affected by the truth of religion. Some
wholly suppressed the doctrines delivered; in others
Life of Christ. 133
they produced the fruit of righteousness in a different
proportion. And surely a more proper parable could
not have been delivered, when such multitudes came
to hear his discourses, and so few practiced the precepts,
or profited by the heavenly doctrines they contained.
The parable being finished, his disciples asked, why
he taught the people in parables? to which he ans
wered, "Because it is given unto you to know tha
mysteries of the kingdom of heaven, but to them it is
not given. For whosoever hath, to him shall be given,
and he shall have more abundance; but whosoever
hath not, from him shall be taken away, even that he
hath. Therefore speak I to them in parables : because
they seeing, see not ; and hearing they hear not, nei
ther do they understand." Matt, xiii : 11, &c. As if
he had said, You, my beloved disciples, who are of a
humble, docile temper, and are willing to use means
and resort to me for instruction and the explanation ot
the truths I deliver, to you it shall be no disadvantage,
that they are delivered in parables. Besides, my dis
courses are plain and intelligible to all unprejudiced
minds : truth will shine through the veil in which it is
arrayed, and the shadow will guide you to the sub
stance. But these proud, these self-conceited Phari
sees, who are so blinded by their own prejudices that
they will neither hear nor understand a thing plainly
delivered, to them I preach in parables, and hide the
great truths of the gospel under such metaphorical
robes as will ever conceal them from persons of their
own temper. They have, therefore, brought upon
themselves this blindness, that in seeing they see not,
and this willful deafness, that in hearing they hear
not, neither do they understand.
134 Life of Christ.
The blessed Jesus added, that there was no reason
for their being surprised at what he had told them, as
it had long before been predicted by the prophet Isaiah :
" By hearing ye shall hear, and shall not understand ;
and seeing ye shall see, and shall not perceive. For
this people's heart is waxed gross, and their ears are
dull of hearing, and their eyes have they closed ; lest
any time they should see with their eyes, and hear with
their ears, and should understand with their heart, and
should be converted, and I should heal them." Matt.
xiii : 14, 15. There is some variation in the words, as
quoted by the evangelist and those found in Isaiah ;
but the import of both is the same, and may be para
phrased in the following manner : The sons of Jacob
shall, indeed, hear the doctrines of the gospel, but not
understand them ; and see the miracles by which these
doctrines are confirmed, without perceiving them to be
wrought by the finger of God : not because the evidences
produced by the Messiah are insufficient, but because
the corrruption of their hearts will not suffer them to
examine and weigh these evidences; for the sins of
this people have hardened their hearts ; their pride and
vanity have shut their ears ; and their hypocrisy and
bigoted adherence to tradition and forced interpreta
tions of the law and the prophets, have closed their
eyes, lest the brilliant rays of truth should strike their
sight with irresistible force, and the powerful voice of
divine Wisdom force their attention, and command
their assent — being unwilling to be directed to the
paths of righteousness, which lead to the heavenly
Canaan. Such are the reasons given by our blessed Saviour
for his teaching the people by parables ; and to enhance
jjIfe of Christ. 135
the great privilege his disciples enjoyed, he added,
that many patriarchs and prophets of old had earnestly
desired to see and hear these things which they now
saw and heard, but were denied that favor — God
having, till then, showed them to his most eminent
saints in shadows only, and as they lay brooding in the
womb of futurity.
Our Lord having, by these means, excited the desire
of his disciples, proceeded to explain to them the para
ble of the sower. Having ended the interpretation of
the parable of the sower, he continued his discourse to
his disciples, explaining to them, by the similitude of a
lighted lamp, the use they were to make of all the excel
lent instructions they had and should receive from him.
Having explained these parables to his disciples, he
turned himself to the multitude on shore, and, in his
usual endearing manner, delivered the parable of the
enemy sowing tares among the wheat.
The next parable he spake to the multitude was that
of the mustard-seed, which, though very small when
sown, becomes, in Palestine and other parts of the east,
a full-spreading tree — intimating to his audience, un
der this similitude, that notwithstanding the gospel
would at first appear contemptible, from the ignominy
flowing from the crucifixion of its Author, the strict
ness of its precepts, the weakness of the persons by
whom it was preached, and the small number and
mean condition of those who received it, yet, being
founded on truth itself, it would increase to an astonish
ing magnitude, filling the whole earth, and affording
a spiritual nourishment to all persons of all nations,
who should enjoy all the privileges of the Messiah's
kingdom equally with the Jews.
136 Life of Christ.
Our blessed Saviour concluded his discourse to the
multitude with the parable of the leaven, to intimate
the influence of the doctrine of the gospel on the minds
of particular persons. "The kingdom of heaven is
like unto leaven, which a woman took and hid in three
measures of meal, till the whole was leavened." Matt
xiii: 33.
While Jesus was thus employed in his heavenly
Father's business, his mother and brethren came a
second time, desiring to see him. In all probability,
they feared that the continued fatigue of preaching
would injure his health ; and were therefore desirous
of taking him with them, that he might refresh himself.
But the blessed Jesus, who was never weary of doing
good, answered his indulgent parent, as before: "My
mother and my brethren are these which hear the
word of God, and do it." Luke viii : 21.
Night approaching, Jesus dismissed the multitude,
and returned to the house, in Capernaum, where he
abode, and there explained to his disciples the parable
of the tares in the field. The husbandman, said our
blessed Saviour, is the Son of Man; the field, the
Christian church, planted in different parts of the
world; the wheat, are those that believe in Christ,
who obey the precepts of the gospel, and are supported
by the influences of the Holy Spirit ; and the tares,
the bad professors, seduced into the paths of vice, by
the temptations of the devil. Our blessed Lord there
fore, by this parable, represented the mixed nature of
the church on earth, the dismal end of the hypocrites,
and those who forget God ; for these may deceive, for a
time, by assuming the robes of virtue and religion, yet
they will not fail, sooner or later, to betray themselves,
Life of Christ. 137
and show that they are only wolves in sheep's clothing,
At the same time, however sincerely we may wish to
see the church freed from her corrupted members, we
mu6t not extirpate them by force, lest, being deceived
by outward appearances, we also destroy the wheat, 01
sound members. We must leave this distinction to
that awful day, when the great Messiah will descend
to judgment ; for then a final separation will be made :
the wicked cast into torments, that will never have an
end ; but the righteous received into life eternal, where
they " shall shine forth as the sun, in the kingdom of
their Father." Matt, xiii: 43.
Our Lord, on this occasion, delivered the parable of
the treasure hid in the field, and of the pearl of grea$
price. The former was designed to teach us that some
meet with the gospel as it were by accident, and with
out seeking after it, agreeable to the prediction of the
prophet, " That God is found of them that seek him
not." But, with regard to the latter, it was designed
to intimate that men sometimes take the utmost pains
to become acquainted with the great truths of the gos
pel. And surely the similitudes, both of the treasure
and pearl, are very naturally used to signify the" gospel ;
the former, as it enriches all who possess it ; and the
latter, because it is more precious than rubies.
But that the disciples might expect that the Chris
tian church would consist of a mixed multitude of
people, the good blended with the bad, in 6uch a man
ner that it would be difficult to separate them, he com
pared it to a net cast into the sea, which gathered fish
of every kind, good and bad, which were separated
when the net was drawn to land : that is, at the last
great day of accounts, when the righteous will be
9
138 Life of Christ.
conveyed to life eternal, and the wicked cast into ever
lasting misery.
Our blessed Saviour, having finished these parables,
asked his disciples if they understood them ? and upon
their answering in the affirmative, he added, that every
teacher of the gospel ought to resemble a person whose
house was completely furnished, and brought "forth
out of his treasure things new and old."
Soon after, Jesus left Capernaum, and repaired to
Nazareth, where he had been brought up, and preached
in the synagogue the glad tidings of the kingdom of
God; but his townsmen, though astonished at his
doctrine, could not overcome the prejudices they had
conceived against him, on account of the meanness of
his family, and thence refused to own him for the
Messiah. Our Saviour, finding them the same incorri
gible persons as when he visited them before, departed
from them, and taught in the neighboring villages.
They, in common with all the Jews, were strangers to
the true character of the Messiah, whom they consid
ered as a temporal prince; and therefore could not
bear that a person so mean as Jesus appeared to be,
should perform works peculiar to that idol of their
vanity, a glorious, triumphant, secular Messiah.
While our Lord resided in the neighborhood of
Nazareth, he sent out his disciples to preach in differ
ent parts of Galilee, and to proclaim the glad tidings,
that God was then going to establish the kingdom of
the Messiah, wherein he would be worshiped in spirit
and in truth. And, in order that they might confirm
the doctrines they delivered, and prove that. they had
received their commission from the Son of God, they
were endowed with the power of working miracles.
Life of Christ. 139
How long they continued their preaching can not be
known, but it is reasonable to think they spent a con
siderable time in it, preaching in several parts of Judea.
The miracles which the apostles wrought, raised the
expectations of men higher than ever : the people were
astonished to see the disciples of Jesus perform so
many miracles ; and thence concluded, that our Saviour
must be greater than any of the old prophets, who could
not transmit the power they enjoyed to others. This
extraordinary circumstance could not fail of spread
ing his fame through all the country ; it even reached
the ears of Herod the Tetrarch, who, fearing a per
son of such extraordinary abilities, was very uneasy ;
which some of his courtiers observing, endeavored to
remove, telling him that one of the old prophets was
risen from the dead ; but this did not satisfy him, and
he declared that he believed it was John the Baptist
risen from the dead. " And he said unto his servants,
This is John the Baptist ; he is risen from the dead,
and therefore mighty works do show forth themselves
in him." Matt, xiv : 2.
The evangelists having, on this account, mentioned
John the Baptist, inform us that Herod had put him
to death ; but when this happened is uncertain.
It has already been observed, that Herod had cast
John into prison for his boldness in reproving him for
the unlawful affinity in which he lived with his broth
ers wife. The sacred writers have not told us how
long he continued in prison; but it is plain, from his
two disciples, who came from him to our Saviour, that
his followers did not forsake him in his melancholy
condition. Nay, Herod himself both respected and
feared him, knowing that he was highly and deservedly
140 Life of Christ.
beloved by the people ; he consulted him often, at i in
many things followed his advice. But Herodias, his
brother's wife, (with whom he lived in so shameful a
manner,) being continually uneasy, lest Herod should
be prevailed upon to set him at liberty, sought all
opportunities to destroy him; and, at last, an inci
dent happened, which enabled her to accomplish her
intentions. The king having, on his birth-day, made a great
feast for his friends, she sent her daughter Salome,
whom she had by Philip, her lawful husband, into
the saloon, to dance before the king and his guests.
Her performance was remarkably elegant, and s«
charmed Herod, that he promised, with an oath, tc
give her whatsoever she asked.
Having obtained so extraordinary a promise, she ran
to her mother, desiring to know what she should ask;
and was instructed by that wicked woman, to require
the head of John the Baptist. Her mother's desire,
doubtless, surprised Salome, as she could not possibly
see the use of asking what could be of no service to
her. But Herodias would take no denial, peremptorily
insisting on her demanding the head of the Baptist.
Accordingly, she returned to Herod, saying, "I will
that thou give me, by and by, in a charger, the head
of John the Baptist."
So cruel a request thrilled every breast ; the gayety
of the king was vanished; he was vexed and con
founded. But being unwilling to appear either rash,
fickle, or false, before a company of the first persons
of his kingdom for rank and character, he commanded
the head to be given her — not one of the guests
having the courage to speak a single word in behalf of
Life of Christ. 141
an innocent man, or attempt to divert Herod from his
mad purpose, though he gave them an opportunity of
doing it, by signifying to them that he performed his
oath merely out of regard to the company. Thus
Herod, through a misplaced regard to his oath and his
guests, committed a most unjust and cruel action ; an
action that will forever brand his memory with dis
honor, and render his very name detestable to the
latest posterity.
Soon after the command -was given, the head of that
venerable prophet, whose rebukes had struck Herod
with awe in the loosest moments, and whose exhorta
tions had often excited him to virtuous actions, was
brought, pale and bloody, in a charger, and given to
the daughter of Herodias, in the presence of all the
guests. The young lady eagerly received the bloody present,
and carried it to her mother, who enjoyed the whole
pleasure of revenge, and feasted her eyes with the sight
of her enemy's head, now silent and harmless. But
she could not silence the name of the Baptist ; it be
came louder, filling the earth and heavens, and publish
ing to every people and nation this woman's baseness
and adultery.
Thus fell that great and good man, John the Baptist,
who was proclaimed by our blessed Saviour himself, to
be " more than a prophet." Josephus tells us, that his
whole crime consisted in exhorting the Jews to the love
and practice of virtue ; and in the first place to piety,
justice, and regeneration, or newness of life; not by
the bare abstinence from this or that particular sin, but
by an habitual purity of mind and body.
It may not be improper, on this occasion, to hint,
142 Life of Christ.
that the history of this birth-day, transmitted to pos
terity in the Scriptures, stands a perpetual beacon, to
warn the great, the gay, and the young, to beware of
dissolute mirth. Admonished by so fatal an example,
they should be careful to maintain, in the midst of their
jollity, an habitual* recollection of spirit, lest reason, at
any time, enervated by the pleasures of sense, should
slacken the rein of wisdom, or let it drop, though
only for a moment ; because their headstrong passions,
ever impatient of control, may catch the opportunity,
and rush with theu into follies, or crimes whose conse
quences will be unspeakably, perhaps eternally bitter
MIRACLE OF THE LOAVES AND FISHES,
CHAPTER XIT.
)ou Ijuilii aids to the confirmation of his Mission and Dootrine
BY WORKING A MlRAOLE IN THE WILDERNESS OF BeTHSAIDA — Th&
People, struck with the Power and Grace of the blessed Jesus,
propose to raise him to the earthly dignity of klng — peter, by
means of his blessed master, performs a miracle in (valuing
upon the Sea.
THE disciples were so alarmed at the cruel fate of
'the Baptist, whose memory they highly revered,
that they returned from their mission, and assisted in
performing the last offices to the body of their old
master — many of the apostles having been originally
the disciples of John. As soon as the pious rites were
over, they repaired to Jesus, and told him all that had
happened. Their compassionate Master, on hearing this melan
choly news, retired with them by the sea into a desert
place, belonging to Bethsaida, that by retirement, med
itation, and prayer, they might be refreshed and re
cruited for their spiritual labors; and, at the same
time, leave an example to us, that we should often
retire from the noise and hurry of the world, and offer
up the most fervent prayers to our heavenly Father,
144 Life of Christ.
But the multitude attended so closely, that their de
parture was rot long concealed ; and great numbers of
people repaired to the place where they supposed Jesus
and his disciples had secluded themselves. Struck
with the greatness of his miracles on those that were
sick, and anxious to hear more instruction from the
mouth of so divine a teacher, no difficulties were too
great for them to surmount, nor any place too retired
for them to penetrate, in search of their admired
preacher. Nor was the beneficent Saviour of the world regard
less of their pious esteem. He saw them, and was
"moved with compassion" toward them, because they
were as sheep not having a shepherd ; multitudes of
people without a pastor; a large harvest without labor
ers — motives abundantly sufficient to excite compas
sion in the Son of God.
The situation of these numerous throngs of people
scattered abroad, without a guide, without a guardian ;
a flock of defenceless sheep, without a single shepherd
to defend them from the jaws of the infernal wolf, was
truly deplorable: the blessed Jesus, therefore, that
"good shepherd who came to lay down his life for the
sheep," Was moved with pity toward them ; the same
pity which brought him from the courts of heaven, for
the sake of his lost and wandering sheep in the desert,
now brought him to this multitude of people, whom
he instructed in the doctrines of eternal life, and with
his usual goodness, healed all the sick among them.
Intently devoted to teaching and healing of the peo
ple, our blessed Saviour did not perceive the day to
wear away, and that the greatest part of it was already
spent; but his disciplesj too anxious about the things
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w* this world, thought proper to advise him of it — as
if the Son of God wanted any directions from man.
The day, said his disciples, is now far advanced, and
the place a solitary desert, where neither food nor
lodging can be procured ; it would, therefore, be con
venient to dismiss the people, that they may repair to
the towns or villages on the borders of the wilderness,
and provide themselves with food and lodgings; for
they have nothing to eat.
But our Lord prevented that trbuble, by telling them
there was no necessity for sending the people away to
procure victuals for themselves, as they might satisfy
the hunger of the multitude, by giving them to eat ;
and, at the same time, to prove what opinion his dis
ciples entertained of his power, addressed himself to
Philip, who was well acquainted with the country,
and said, "Whence shall we buy bread, that these
may eat ? "
Philip, astonished at the seeming impossibility of
procuring a supply for so great a multitude, with the
small sum of money which he knew was their all, and
forgetting the extent of his Master's power, answered,
"Two hundred pennyworth of bread is not sufficient
for them, that every one of them may take a little."
John vi : 7.
Our blessed Saviour might now have put the same
question to Philip that he did on another occasion:
" Have I been so long time with you, and yet hast thou
not known me, Philip?" John xiv: 9. Hast thou
beheld so many miracles, and art still ignorant that I
can supply food, not only for this people, but for all
the sons of men, and for the " cattle upon a thousand
hills?"
146 Life of Christ.
But he contented himself with answering, " Give ye
them to eat." The twelve, not yet comprehending
the design of their Master, repeated the objection of
Philip ; but added, that they were willing to expend
their whole stock, in order to procure as large a supply
as possible. "Shall we go," said they, "and buy two
hundred pennyworth of bread, that they may eat?"
But this was by no means the design of their great
Master, who, instead of making a direct answer to
their question, asked them, "How many loaves have
ye ? " How much provision can be found among this
multitude ? Go, and see.
The disciples obeyed the command of their Master ;
and Andrew soon returned, to inform him that the
whole stock amounted to no more than five barley
loaves, and two small fishes — a quantity so inconsid
erable, that it scarcely deserved notice. " What are
they," said the disciples, " among so many? What,
indeed, would they have been among such a multitude
of people, if they had not been distributed by the
creating hand of the son of God?
Jesus, notwithstanding the smallness of the number,
ordered them to be brought to him ; and immediately
commanded the multitude to sit down on the grass,
with which the place abounded, directing his disciples,
at the same time, to range them in regular order, by
hundreds and fifties in a company, each company
forming a square, containing an hundred in rank and
fifty in file, that the number might be more easily
ascertained, and the people more regularly served.
The multitude being seated, Jesus took the loaves
and fishes into his hands, in sight of all the people,
that they might be convinced of the small quantity ot
Life of Christ. 147
provisions that were then before them, and that they
could only expect to be fed by his supernatural power.
But that hand, which had constantly sustained nature,
could now easily multiply these five loaves and two
fishes ; for, as the Psalmist elegantly observes, " He
openeth his hand, and filleth all things living with
plentiousness." Accordingly, he looked up to heaven,
returned thanks to God, the liberal giver of all good
things, for his infinite beneficence in furnishing food
for all flesh, and for th_e power he had conferred on
him of relieving mankind by his miracles, particularly
for that he was about to work. This done, he blessed
them ; and so peculiarly efficacious was his blessing,
that these five barley loaves and two fishes were mul
tiplied into a quantity sufficient to supply the wants of
five thousand men, besides women and children, who,
on the most favorable supposition, must amount to an
equal number. " And Jesus took the loaves ; and
when he had given thanks, he distributed to the disci
ples, and the disciples to them that were set down;
and likewise of the fishes, as much as they would."
John vi : 11.
Thus did the compassionate and powerful Redeemer
feed at least ten thousand people with five barley loaves
and two small fishes, giving a magnificent proof both
of his power and goodness. For, after all had eaten
to satisfy, they took up twelve baskets full of the broken
pieces, a much larger quantity than was at first set
before our Lord to divide.
The people, when they had seen the Saviour of the
world perform so stupendous a miracle, were astonished
above measure, arid, in the height of their transport,
purposed to take Jesus by force, and make him a king,
148 Life of Christ.
concluding, that he must then assume the title of tne
Messiah, whose coming they had so long earnestly
expected, and under whose reign they hoped to enjoy
all kinds of temporal felicity.
But our Lord, well knowing the intentions of the
multitude, and the inclinations of his disciples to second
them, ordered the latter to repair immediately to their
boat, and sail to Bethsaida, while he sent away the
multitude. They would, it seems, gladly have detained
the people, with whom they fully agreed in sentiments ;
and%ven lingered till he constrained them to get into
the boat, so fully were they still possessed of the opin
ion, that their master was to take the reins of govern
ment, and become a powerful prince over the house
of Jacob.
The people suffered the disciples to depart without
the least remorse, as they saw that Jesus did not go
with them.
Perhaps they imagined he was sending away, to
provide such things as they had need of. Nor did
they refuse to disperse when he commanded them,
purposing to return in the morning, as we find they
actually did.
Having thus sent the disciples and the multitude
away, Jesus himself repaired to the summit of a moun
tain, spending the evening in heavenly, contemplation
and ardent prayers to his Almighty Father.
But the disciples, meeting with a contrary wind,
could not continue their course to Bethsaida, which
lay about two leagues to the northward of the desert
mountain where the multitude were miraculously fed.
They, however, did all in their power to land as near
that city as possible, but were tossed up and down all
Life of Christ. 149
w
the night by the tempest ; so that in the fourth watch,
or between three and six o'clock in the morning, they
were not above a league from the shore.
Their divine Master beheld, from the mountain,
their distressed situation ; but they were ignorant of
his presence, though he was coming to their relief.
Such was the state of the disciples ; they were tossed
by boisterous waves, and opposed in their course by
the rapid current of the wind, so that all hopes of
reaching the place intended were vanished; when,
behold, their heavenly Master, to assist them in this
distressful situation, comes to them, walking on the
foaming surface of the sea. Their Lord's approach
filled them with astonishment ; they took him for an
apostate spirit, and shrieked for fear. Their terrors
were, however, soon removed : their great and affec
tionate Master talked to them, with the sound of whose
voice they were perfectly acquainted. "Be of good
cheer," said the blessed Jesus, " it is I, be not afraid."
Peter, a man of warm and forward temper, beholding
Jesus walking on the sea, was exceedingly amazed,
and conceived the strongest desire of being enabled to
perform so wonderful an action.
Accordingly, without the least reflection, he imme
diately begged that his Master would bid him come
to him on the water. He did not doubt but that Jesus
would gratify his request, as it sufficiently intimated
that he would readily undertake anything, however
difficult, at the command of his Saviour. But it
appeared, that his faith was too weak to support him
to that height of obedience to which he would have
willingly soared. To convince this forward disciple
of the- weakness of his faith, and render him more
150 Life of Christ.
*
diffident of his own strength, our blessed Saviour
granted his request. He ordered him to come to
him upon the water.
Peter joyfully obeyed his divine Master; he left
the boat, and walked on the surface of the sea. But
the wind increasing, made a dreadful noise, and the
boisterous waves at the same time threatened to over
whelm him. His faith now staggered ; his presence
of mind forsook him ; he forgot that his Saviour was at
hand; and, in proportion as his faith decreased, the
waters yielded, and he sunk. In this extremity he
looked around for his Master, and, on the very brink
of being swallowed up, cried, " Lord, save me ! "
His cry was not disregarded by his compassionate
Saviour: "he stretched forth his hand and caught
him, and said unto him, O thou of little faith, where
fore didst thou doubt?"
Peter was convinced, before he left the ship, that
it was Jesus who was coming to them on the water :
nor did he even doubt it when he was sinking, because
he then implored his assistance. But when he found
the storm increase, and the billows rage more terribly
than before, his fears suggested that either his Master
would be unable or unwilling to support him amid the
frightful blasts of the tempest.
This miracle alarmed the disciples, for, though they
had so lately seen the miracle of the five loaves, they
did not seem to have formed a proper idea of his
power ; but being persuaded that he could be no other
than the expected Messiah, they " came and worshiped
him, saying, Of a truth thou art the Son of God."
Matt, xiv.: 33.
Our Saviour seems to have confirmed this miracle
Life of Christ- 151
by working another ; for the evangelists tell ns, that
he had no sooner entered the ship, and hushed the
violence of the storm, than they arrived at the place
whither they were going. "Then they willingly re
ceived him into the ship ; and immediately the ship
was at the land, whither they went." John vi: 21.
When our Lord disembarked, the inhabitants of
the neighboring country ran to him, bringing with
them all those that were sick — and they were all
healed. It must be remembered, that though Jesus
ordinarily resided in the neighborhood of Capernaum,
yet he had been absent ever since his visiting Naza
reth ; and therefore it is natural to think, that the in
habitants, on his return, would not omit the opportunity
of bringing their sick in such prodigious crowds, that
it seems our Saviour did not pay particular attention to
each of them, and this was the reason of their beseech
ing him "that they might only touch the hem of his
garment : and as many as touched were made perfectly
whole." Matt, xiv: 36.
The virtue of that power by which he wrought these
miracles, lay not in his garments, for then the soldiers
who seized them at his crucifixion might have wrought
the same miracles ; but it was because Jesus willed it
to be so. It was now the acceptable time, the day of
salvation, foretold by Isaiah, and Christ's power was
sufficient to remove any distemper whatsoever.
CHAPTER XY.
Pharisaical Superstition severely reprimanded — The great Re
deemer CONTINUES TO DISPLAY HIS POWER AND BENEVOLENCE IN THE
relief of several objects of affliction — guards his dlsciples
against the prevailing errors and fallacies of the scribes and
Pharisees — Proceeds on the Works of his heavenly Father.
THE season of the grand passover approaching,
Jesus went up to Jerusalem, to attend that solem
nity. But the Jews being offended at his discourse in
the synagogue of Capernaum, made an attempt upon
his life. Our Lord, therefore, finding it impossible to
remain at Jerusalem in safety, departed from that city,
and retired into Galilee.
The Pharisees were sensible they could not perpe-
trate their malicious designs upon him on that occasion;
they therefore followed him, hoping to find something
by which they might accuse him ; and at length ven
tured to attack him for permitting his disciples to eat
with unwashed hands, because, in so doing, they trans
gressed the tradition of the elders.
Moses had, indeed, required external cleanness as
a part of their religion, but it was only to signify how
careful the servants of the Almighty should be to
purify themselves from all uncleanness, both of flesh
and spirit. These ceremonial institutions were, in
Life of Christ. 153
jv\>toiso 'A time, prodigiously multiplied, and the Phari
sees, who pretended to observe every tittle of the law,
considered it as a notorious offence to eat bread with
unwashed hands, though, at the same time, they suf
fered the more weighty precepts of the law to be
neglected and forgotten.
To expose the absurdity of such superstitious cus
toms, our Saviour applied to them the words of the
prophet Isaiah: "This people honoreth me with their
lips, but their heart is far from me." Adding, that
all their worship was vain, and displeasing to the Al
mighty, while they praised themselves, and imposed
upon others the frivolous precepts of man's invention,
and at the same time neglected the eternal rules of
righteousness ; and to remove all objections that might
be brought against this imputation of gross profaneness
in the Pharisees, he supported it by a very remarkable
instance. God, said the Saviour of the world, hath com
manded children to honor their parents, and to maintain
them when reduced to poverty by sickness, age, or mis
fortunes; promising life to such as obey this precept,
and threatening death to those who disregard it. But,
notwithstanding the peremptory commandment of Om
nipotence, you teach that it is more sacred in children
to enrich the temple, than to nourish their parents, al
though reduced to the utmost necessity; pretending,
that what is offered to the great Parent of the universe,
is much better bestowed, than what is given to the
support of our earthly parents ; making the honor of
God absolutely different from the happiness of his
creatures. Nay, ye teach that it is no breach of the
commandment for a man to suffer his parents to perish,
provi led he has given what ought to nourish them to
10
154 Life of Christ.
the temple at Jerusalem. Thus have ye concealed,
under the cloak of piety, the most horrid, the most
unnatural crime, any person can commit.
Having thus reproved the Pharisees, he called the
multitude to him, and desired them to reflect on the
absurdity of the precepts inculcated by the scribes.
TheBe hypocrites, said he, solicitous about trifles, ne
glect the great duties of morality, which are of eternal
obligation. They shudder with horror at unwashed
hands, but are perfectly easy under the guilt of a pol
luted conscience, though they must be sensible, that
"not that which goeth into the mouth, defileth the
man ; but that which cometh out of the mouth, this
defileth a man." Matt, xv: 11.
The haughty Pharisees were highly offended at his
Bpeaking in a degrading manner of their traditions.
And the apostles, who would gladly have reconciled
their Master and the Pharisees, insinuated to Jesus
that he ought to have acted in another manner. To
which our Saviour answered, " Every plant, which my
heavenly Father bath not planted, shall be roc ted
up." Matt, xv: 13. As if he had said, You have no
cause to fear their anger, as both they and their doc
trine shall perish together, for neither of them came
from God: adding, "Let them alone: they be blind
leaders of the blind. And if the blind lead the blind,
both shall fall into the ditch." Matt, xv : 14.
His disciples, not fully comprehending this doctrine,
desired their Master to explain it. This our Saviour
complied with, and showed them, that meats , being
of a corporeal natnre, could not defile the mind of
man, nor render him polluted in the sight of the
Almighty, unless they were used to excess, or in
Life of Christ. 155
opposition to the commandment of God ; and even
then the pollution arose from the man, and not from
the meat. But, on the contrary, that which proceedeth
out of the mouth of a man, comes from his heart and
really polluteth his mind.
These doctrines of truth could not fail of irritating
the Pharisees, as they tended to strip them of the
mask with which they concealed their deformity, and
rendered themselves so venerable in the eyes of the
vulgar ; and therefore their plots were leveled against
his reputation and life.
Jesus, to avoid their malice, retired to the very
borders of Palestine, to the coast of those two cele
brated Gentile cities, Tyre and Sidon, proposing there
to conceal himself for a time ; but he could not be hid.
It was as impossible for the Son of righteousness to be
concealed where he came with his healing wings and
message of peace, as it is for the sun in the firmament,
when he riseth in all his glory: "As a bridegroom
cometh out of his chamber, and as a giant rejoiceth
to run his course." For a certain woman of Canaan,
having heard of him, determined to implore his assist
ance. She was, indeed, one of the most abject sort
of Gentiles, a Canaanite, one of that detested race
with which the Jews would have no dealings, nor
even conversation ; but notwithstanding all these dis
couraging circumstances, she threw herself, as an
humble petitioner, on the benevolent mercies of the
Son of God. Strong necessity urged her on ; and insu
perable distress caused her to be importunate. Alas !
unhappy parent ! her only daughter, her beloved child
had an unclean spirit and was grievously vexed with
a devil. When her case was so urgent, and her woes so
156 Life of Christ.
poignant, who can wonder that she was importunate,
and would take no refusal from this divine Person,
whom, she knew, was able to deliver her ? Accord
ingly, she came; she fell at his feet; she besought
him; she cried, saying, "Have mercy upon me, O
Lord, thou Son of David, have mercy." I plead no
merits ; as a worthless, suffering wretch, I entreat only
the bowels of thy mercy ; I entreat it, for I believe
thee to be the Son of David, the promised Messiah,
the much-desired Saviour of the world ; have mercy
on me, for the case of my child and her distresses are
my own: "My daughter is grievously vexed with
a devil." Matt, xv : 22.
Is it not, at the first view, astonishing that such a
petitioner should be apparently rejected, and that by a
bountiful Redeemer, who kindly invited all that were
heavy laden to come to him ? who promised never to
cast out any that would come, and whose business it
was "to go about doing good?"
We, however, find that he answered this woman
not a word; he did not, in appearance, take the
least notice, either of her or her distress. But this
silence did not intimidate her ; she still cried, she still
besought, she still importunately pressed her petition,
so that the very disciples were moved with her cries,
and became her advocates. They themselves, though
Jews, besought their master to dismiss this petitioner,
to grant her request, and send her away.
But Jesus soon silenced them by an answer agreea
ble to their own prejudices: "I am not sent," said he,
" but unto the lost sheep of the house of Israel." To
this the disciples readily assented ; and as they had
a high opinion of the Jews' prerogative, were so well
Life of Christ. 157
satisfied with the answer, that we hear them pleading
no more for this lost, this miserable Gentile.
But this soothed not her griefs : it was her own
cause ; and what is immediately our own concern ani
mates us to the most zealous application. Somewhat
encouraged that she was the subject of discourse, she
ventured to approach the Saviour of the world, though
she well knew that the law actually forbade such an
intercourse ; yet she came, she worshiped " this Son of
David," she confessed again his divinity, and prayed,
saying, " Lord help me !"
The compassionate Saviour now condescended to
speak to her, but with words seemingly sufficient to
have discouraged every farther attempt ; nay, to have
filled her with bitter dislike to his person, though she
had conceived such high and noble notions of his
mercy and favor ; " It is not meet," said he, " to take
the children's bread, and cast it to the dogs." Matt.
xv : 26. It is not justice to deprive the Jews, who are
the children of the covenant, the descendants of Abra
ham, of any part of those blessings which I came
into the world to bestow, especially on you, who are
aliens and strangers from the commonwealth of Israel.
This answer, though seemingly severe, could not
shake her humility, nor overcome her patience ; she
meekly answered, "Truth Lord; yet the dogs eat of
the crumbs which fall from their master's table." Matt.
xv: 27. Let me enjoy that kindness which the dogs
of any family are not denied; from tiie plenty of
miraculous cures, which thou bestowest on the Jews,
drop this one to me, who am a poor distressed hea
then; for they will suffer no greater loss by it, than'
the children of a family do by the crumbs which are
158 Life of Christ.
cast to the dogs. Our Lord, having put the womar/s
faith to very severe trial, and well knowing that she pos
sessed a just notion of his power and goodness, as well
as of her own unworthiness, wrought, with pleasure,
the cure she solicited in behalf of her daughter ; and, at
the same time, gave her faith the praise it so justly
deserved; "0 woman, great is thy faith: be it unto
thee even as thou wilt. And her daughter was made
whole from that very hour." Matt, xv : 28.
After performing this miracle, Jesus returned to the
sea of Galilee, through the region of Decapolis. In
this country, a man was brought to him who was deaf,
and had an impediment in his speech. Objects in
distress were always treated with benevolence by the
holy Jesus ; but, as the people now thronged about
him, in expectation that he would soon establish his
kingdom, he thought proper to take the man, with his
relations, aside from the multitude ; after which, he put
his fingers in his ears, and touched his tongue, that
the deaf man, who could not be instructed by language
might know from whence all his benefits flowed. He
then " looked up to heaven, he sighed, and saith unto
him, Ephphatha, that is, Be opened. And straightway
his ears were opened, and the string of his tongue was
loosed, and he spake plain. And he charged them that
they should tell no man." Mark vii : 34, 35, 36.
But, notwithstanding they were enjoined to secrecy,
the man, or his relations, published it in every part of
the country, doubtless thinking they could not be too
lavish in the praises of so great a benefactor, especially
as the modesty with which he had performed the cure,
abundantly demonstrated that his sole view wa<* the
benefit of the human race.
CHAPTER XVI.
The blessed Jesus delegates a special Power to Peter, one of mi
Disoiples — Pronounces the final Judgment of the World ; and
is afterward Transfigured upon the Mount.
JESUS having displayed his power and goodness in
restoring the blind man to his sight, departed from
Bethsaida, and returned into the territory of Cesarea
Philippi, where, being desirous of proving, in some
measure, the faith of the apostles, he asked them, say
ing, "Whom do men say that I, the Son of Man,
am? And they said, Some say thou art John the Bap
tist ; some Elias ; and others, Jeremias, or one of the
prophets." Matt, xvi : 13, 14.
The people in general mistook the character of our
Saviour, because he did not assume that outward pomp
and grandeur with which they supposed the Messiah
would be adorned. Jesus was therefore desirous of
hearing what idea his disciples formed of his character,
as they had long enjoyed the benefit of his doctrine
and miracles ; and accordingly asked them, what they
themselves understood him to be? To this question
Simon Peter replied, " Thou art the Christ, the Son
of the living God."
160 Life of Christ
Our Saviour acknowledged the title ; telling Peter
that God alone had revealed the secret to him. And,
in allusion to his surname, Peter, which signifies a
rock, our Saviour promised, that upon himself, as the
foundation, or upon the confession which Peter had just
made, of his being " the Christ, the Son of the living
God," he would build his church, and that he should
have a principal hand in establishing the Messiah's
kingdom, never to be destroyed. " Other foundation
can no man lay." 1 Cor. iii : 11. On him may our
souls rest, and the fiercest tempest shall rage in vain !
" And I say also unto thee, That thou art Peter ; and
upon this rock will I build my church ; and the gates
of hell shall not prevail against it. And I will give
unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth, shall be bound in
heaven; and whatsoever thou shalt loose on earth,
shall be loosed in heaven." Matt, xvi : 18, 19.
Having delegated this power to Peter, our Saviour
strictly forbade his disciples to tell any man that he
was the Messiah ; because it had been foretold by the
prophets, that he should be rejected by the rulers of
Israel as a false Christ, and suffer the pains of death.
" Then charged he his disciples, that they should tell
no man that he was Jesus the Christ." Matt, xvi : 20.
Circumstances which could not fail of giving his fol
lowers great offence, as they did not yet understand the
true nature of his kingdom ; and therefore he thought
proper to let every man form a judgment of his mission
from his doctrine and miracles.
The foregoing discourses had doubtless filled the
apostles with lofty imaginations, and therefore our
Saviour thought proper to acquaint them wi*h hi
Life of Christ. 161
sufferings, in order to check any fond expectation of
temporal power. Peter, however, was greatly dis
pleased to hear his Master talk of dying at Jerusalem,
when he had just before acknowledged the title of
Messiah. Accordingly, he rebuked him for the expres
sion, which he was so bold as to think unguarded.
But Jesus, turning himself about, said to Peter, " Get
thee behind me Satan : thou art an offence to me : for
thou savorest not the things that be of God, but those
that be of men." Matt, xvi : 23.
Peter's conduct, in this respect, arising from an im
moderate attachment to sensual objects, our Saviour
thought proper to declare publicly, that all who in
tended to share with him in the glory of the heavenly
Canaan, must deny themselves ; that is, they must be
always ready to renounce every worldly pleasure, and
even life itself, when the cause of religion required it :
he also told them, that in this world they must expect
to meet with troubles and disappointments, and that
whoever intended to be his disciple, must "take up
his cross, and follow him."
Thus did the blessed Jesus fully explain to his disci
ples the true nature of his kingdom ; and, at the same
time, intimated, that though they had already under
gone many afflictions, yet they must expect still more
and greater, which they must sustain with equal for
titude, following their Master in the footsteps of his
afflictions. This duty, however hard, was absolutely
necessary ; because, by losing their temporal life, they
would gain that which was eternal : " For whosoever
shall save his life, shall lose it ; but whosoever will lose
his life for my sake, the same shall save it." Luke
jc : 24. " For what is a man profited if he should gain
162 Life of Christ.
the whole world, and lose his own soul ? Or what shall
a man give in exchange for his soul? " Matt, xvi: 26.
To add to the weight of this argument, and to enforce
the necessity of self denial, our Saviour particularly
declared, that a day was fixed for distributing rewards
and punishments to all the human race ; and that he
himself was appointed by the Father as universal
Judge ; so that his enemies could not flatter themselves
with the hope of escaping the punishment they de
served, nor his friends be afraid of losing their eternal
reward. "Whosoever therefore shall be ashamed of
me, and my words, in this adulterous and sinful gen
eration, of him also shall the Son of Man be ashamed,
when he cometh in the glory of his Father, with the
holy angels." Mark viii: 38.
About eight days after this discourse, our blessec
Saviour being with the multitude in the country of Ces»
area Philippi, left them in the plain, and accompanied
by Peter, James, and John, ascended an exceedingly
high mountain.
In this solitude, while Jesus was praying with these
three disciples, he was transfigured ; his face became
radiant and dazzling, it shone like the sun in his me
ridian clearness. At the same time, his garment
acquired a snowy whiteness, far beyond anything hu
man art could produce; a whiteness, bright as the
light, and sweetly refulgent, but in a degree inferior
to the radiance of his countenance.
Thus, as it were, for an instant, the son of God
during his state of humiliation, suffered the glory of
his divinity to shine through the veil of human na
ture with which it was covered ; and to heighten the
grandeur and solemnity of the scene, Moses, the great
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lawgiver of Israel, and Elijah, a zealous defender of
the law, appeared in the beauties of immortality — tha
robes in which the inhabitants of the heavenly Canaan
are adored. The disciples, it seems, did not see the
beginning of this transfiguration : happening to fall
asleep at the time of prayer, they lost that pleasure,
together with a great part of the conversation which
these two prophets held with the only begotten Son
of God.
They, however, understood that the subject was his
meritorious sufferings and death, by which he was to
redeem the world; a subject that had, a few days
before, given great offence to his disciples, particularly
to Peter. At beholding the illustrious sight, the dis
ciples were greatly amazed; but the forwardness of
Peter's disposition prompting him to say something,
he uttered he knew not what: "Master," said he, "it
is good for us to be here : and let us make three tab
ernacles ; one for thee, and one for Moses, and one for
Elias." Mark ix : 5.
This disciple imagined that Jesus had now assumed
his proper dignity, that Elias was come according to
Malachi's prediction, and the Messiah's kingdom was
at length begun. Accordingly, he thought it was
necessary to provide some accommodation for his
Master and his august assistants, intending, perhaps
to bring the rest of the disciples, with the multitude,
from the plain below, to behold his matchless glory.
This, he thought, was much better for his Master,
than to be put to death at Jerusalem, concerning
which, Jesus had been talking with the messengers
from heaven, and the design of which Peter could not
comprehend.
164 Life of Christ.
But "while he yet spake, behold, a bright cloud
overshadowed them: and, behold, a voice out of the
cloud, which said, This is my beloved Son, in whom
I am well pleased ; hear ye him." Matt, xvii : 5.
When the three disciples heard the voice, which,
like the roaring thunder, burst from the cloud, and was
such as mortals were unaccustomed to hear, they fell
on their faces, and continued in that posture till Jesus
approached, raised them up, and dispelled their fears,
saying unto them, "Arise, and be not afraid. And
when they had lifted up their eyes, they saw no man
save Jesus only." Matt, xvii: 7, 8.
Jesus, having continued all night with his three
disciples, on the mountain, returned to the plain early
in the morning, charging them to conceal what they
had seen, till after he was risen from the dead. He
well knew that the world, and even his own disciples,
were not yet able to comprehend the design of his
transfiguration ; and that if it had been published be
fore his resurrection, it might have appeared incredi
ble; because nothing but affiictions and persecutions
had hitherto attended him. "He was truly a man of
sorrows, and acquainted with grief."
CHAPTER XYII.
Our Saviour relieves a Youth tortured with a Dumb Spirit — Con
forms cheerfully to the custom of the country, by paying thb
Tribute — Reproves the Pride of his Disciples, and delivers bomb
excellent moral Precepts.
YTTHEN our Lord approached the descent of the
W mountain, accompanied by his three disciples, he
saw a great multitude surrounding the nine who con
tinued in the plain, and the scribes disputing with
them. The people, seeing Jesus coming down from
the mountain, ran to him, and saluted him with partic
ular reverence. After which, Jesus asked the scribes,
what was the subject of their debate with his disciples?
To which one of the multitude answered, " Master, 1
have brought unto thee my son, which hath a dumb
spirit : and wheresoever he taketh him, he teareth him ;
and he foameth and gnasheth with his teeth, and pineth
away : and I spake to thy disciples that they should
cast him out; and they could not." Mark ix: 17, 18.
This answer being made by one of the multitude, and
lot by the scribes, to whom the question was directed,
indicates that they had been disputing with the disci
ples on their not being able to cure this afflicted youth:
166 Life of Christ.
perhaps their making this unsuccessful attempt had
given the scribes occasion to boast that a devil was
at length found, which neither they nor their Master
could conquer. This seems to be indicated by the
manner in which oui Saviour addressed himself to
these arrogant rulers. " O faithless generation ! " says
he, "how long shall I be with you? how long shall I
suffer you?" Must I always bear with your infidelity?
After speaking in this manner to the scribes, he turned
himself to the father of the young man, and said,
"Bring thy son hither." But no sooner was he brought
in sight of his deliverer, than the evil spirit attacked
him, as it were, with double fury: "The spirit tare
him; and he fell on the ground, and wallowed foaming."
Markix: 20.
Jesus could easily have prevented this attack ; but
he permitted it that the minds of the spectators might
be impressed with a more lively idea of this youth's
distress. And, for the same reason, probably, it was,
that he asked the father how long he had been in this
deplorable condition! To which the afflicted parent
answered, " Of a child : and ofttimes it hath cast him
into the fire, and into the waters, to destroy him : but
if thou canst do anything, have compassion on us, and
help us." Mark ix: 21, 22.
The inability of our Lord's disciples to cast out this
spirit, had greatly discouraged the afflicted father ; and
the exquisite torture of his son, and the remembrance
of its long continuance, so dispirited him, that he began
to fear this possession was even too great for the power
of Jesus himself, as the scribes had probably before
affirmed ; and therefore could not help expressing his
doubts and fears. But, Jesus, to make him sensible
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of his mistake, said to him, "If thou canst believe, all
things are possible to him that believeth." On which,
the father cried out, with tears, " Lord, I believe ; help
thou mine unbelief." The vehement manner in which
he spake causing the crowd to gather from every quar
ter, Jesus rebuked the foul spirit, saying unto him,
" Thou dumb and deaf spirit, I charge thee, come out
of him, and enter no more into him." Mark ix : 25.
No sooner was the powerful exit pronounced, than
the spirit, with a hideous howling, and convulsing the
suffering patient in the most deplorable manner, came
out, leaving the youth senseless, and without motion ;
till Jesus, taking him by the hand, restored him to life,
and delivered him perfectly recovered to his father.
The nine disciples, during this whole transaction,
remained silent. They were, doubtless, mortified to
think that they had lost, by some fault of their own,
the power of working miracles, lately conferred upon
them by their Master ; and, for this reason, were afraid
to speak to him in the presence of the multitude.
But when they came into the house, they desired Jesus
to inform them why they had failed in their attempt
to heal that remarkable youth? To which Jesus ans
wered, " Because of your unbelief." But to encourage
them, he described the efficacy of the faith of miracles.
"If ye have faith as a grain of mustard-seed, ye shall
say unto this mountain, Remove hence to yonder place,
and it shall remove ; and nothing shall be impossible
unto you." Matt, xvii : 20. Nothing shall be too great
for you to accomplish, when the glory of God and the
good of the church are concerned, provided you have
a proper degree of faith ; even yonder mountain, which
oids defiance to the storm, and smiles at the attacks ef
168 JjIfe of Christ.
its mingled horrors, shall, at your command, leave its
firm basis, and remove to another place.
The expulsion of the dumb spirit seems to have
astonished the disciples more than any other miracle
they had seen their Master perform ; so that our Saviour
found it necessary to moderate their high admiration
of his works, by again predicting his own death, and
retiring, for a time, into the unfrequented parts of
Galilee. After a short tour through the desert part of Galilee,
Jesus returned into Capernaum, the place of his gen
eral residence. Soon after his arrival, the tax-gatherers
came to Peter, and asked him, whether his Master
would pay the tribute ? That disciple, it seems, had
promised that Jesus would satisfy their demand ; but,
on a more mature consideration, feared to ask him
concerning his paying taxes, on any pretence whatever.
Jesus was, however, no stranger to what had hap
pened, and the fear of Peter to ask him ; and therefore
turned his discourse to this subject, by saying unto
him, " What thinkest thou, Simon ? of whom do the
kings of the earth take custom or tribute? of their own
children, or of strangers ? Peter saith unto him, Of
strangers. Jesus saith unto him, Then are the children
free ; " insinuating, that, as he was himself the Son of
the great King, to whom heaven, earth, and the sea
belong, he had no right to pay tribute to any monarch
whatever, because he held nothing by a derived right.
Or, if we suppose this contribution was made for the
service and reparation of the temple, he meant, that as
he was the Son of that omnipotent Being to whom the
tribute was paid, he could have justly excused himself.
But the blessed Jesus was always careful not to give
Life of Christ. 169
offence ; and therefore sent Peter to the lake, with a
line and hook, telling him, that in the mouth of the first
fish that came up, he should find a piece of money
equal to the sum demanded of them both. "Notwith
standing, lest we should offend them, go thou to the
sea, and cast a hook, and take up the fish that first
cometh up ; and when thou hast opened his mouth,
thou shalt find a piece of money ; that take, and give
unto them, for me and thee." Matt, xvii : 27.
Our Lord took this extraordinary method of paying
the tribute-money in this manner, because the miracle
was of such a kind as could not fail to demonstrate
that he was the Son of the great Monarch worshiped in
the temple and who rules the universe. In the very
manner, therefore, of paying this tribute, he showed
Peter that he was free from all taxes ; and, at the same
time, gave this useful lesson to his followers, that when
their property is affected only in a small degree, it is
better to recede a little from their just right, than to
offend their brethren, or disturb the state, by obstinately
insisting on it.
11
CHAPTER XYIII.
Our blessed Lord attends, for the fourth time, the Celebration of
the Passover at Jerusalem — Addresses the Multitude at the
solemn Feast of Tabernacles — Exempts the Woman taken in
Adultery from the Punishment annexed by the Jews to that
Crime — Escapes from the Snares laid for Him by the invet
erate Scribes and Pharisees.
THE great Redeemer, having promoted his Father's
work in Galilee, departed into Judea, passing
through the country beyond Jordan, that the Jews
who inhabited those distant parts might enjoy the
unspeakable benefits of his discourses and miracles.
After sowing the seeds of eternal life, and publishing
the glad tidings of salvation in those remote countries,
he repaired to Jerusalem to celebrate the fourth pass-
over ; but the malignity of the scribes and Pharisees
was so great, that he staid but a short time in the
capital ; and then returned into Galilee, where the mul
titude again resorted to him, and he again instructed
them in the paths that lead to everlasting life.
The feast of the tabernacles now drew on, at which
all the males of the Jewish nation, capable of traveling,
repaired to Jerusalem, and dwelt in the tabernacles
Life of Christ. 171
or booths made of the boughs of trees, in commemora
tion of their fathers having had no other habitation,
during their forty years' sojourning in the wilderness.
To this feast some of the kinsmen of the blessed Jesus
desired he would accompany them, and there show
himself openly to the whole nation of the Jews. They
did not themselves believe that he was the great Prophet
so long expected, and therefore condemned the method
he pursued in his public ministry as altogether absurd.
They could not conceive what reason he had for
spending so much of his time in the deserts and remote
corners of the kingdom, while he professed so public a
character as that of the Redeemer of Israel. Jerusa
lem, the seat of power, was in their opinion the more
proper place for him to deliver his doctrines, and work
his miracles in the most public manner possible, before
the great and learned men of the nation, whose decision
in his favor would have great weight in increasing the
number of his disciples, and inducing the whole nation
to own him for the Messiah. " Depart hence, and go
into Judea, that thy disciples also may see the works
that thou doest. For there is no man that doeth
anything in secret, and he himself seeketh to be known
openly. If thou do these things, show thyself to the
world. For neither did his brethren believe in him."
John vii: 3-5.
Our Lord well knew the rancorous prejudice of the
inhabitants of Jerusalem, and therefore did not think
proper to reside among them any longer than was
absolutely necessary. They had more than once at
tempted his life, and therefore very little hope remained
that they would embrace his doctrine; but, on the
contrary, there was great reason to think they would
172 Life of Christ.
destroy him, if possible, before he had finished the
work foi wnich he assumed the veil of human nature,
and resided among the sons of men. "My time,"
said the blessed Jesus to these unbelieving relations,
"is not yet come: but your time is always ready.
The world can not hate you ; but me it hateth, because
I testify of it, that the works thereof are evil. Go ye
up unto this feast: I go not up yet unto this feast;
for my time is not yet full come." John vii: 6-8.
As if he had said, It is not proper for me to go before
'he feast begins; but you may repair to the capital
whenever you please ; the Jews are your friends, yon
have done nothing to displease them ; but the purity
)f the doctrine I have preached to them, and the free
dom with which I have reproved their hypocrisy and
other enormous crimes, have provoked their malice to
the utmost height, and therefore, as the time of my
sufferings is not yet come, it is not prudent for me to
go so soon to Jerusalem.
There was also another reason why our blessed
Saviour refused to accompany these relations to the
^ast of tabernacles ; the roads were crowded with
y«ople, and these gathering around him, and accompa
nying him to Jerusalem, Would, doubtless, have given
fresh offence to his enemies, and have, in a great
measure, prevented his miracles and doctrines from
having the desired effect. He therefore chose to con
tinue in Galilee, till the crowd were all gone up to
Jerusalem, when he followed, as it were in secret,
neither preaching nor working miracles by the way,
so that no crowd attended him to the feast.
As Jesus did not go up openly to Jerusalem, so
neither did he, on his arrival, repair to the temple,
Life of Christ. 173
and there preach openly to the people. This gave
occasion to several disputes among the Jews with
regard to his character. Some affirmed that he was a
true prophet ; and that his absenting himself from the
feast could only be owing to accident ; while others as
confidently asserted, that he only deceived the people,
and paid no regard to the institutions they had received
from heaven.
But about the middle of the feast, Jesus appeared
openly in the temple, and taught the people, delivering
his doctrines with such strength of reasoning and
elegance of expression, that his very enemies were
astonished, knowing that he had never enjoyed the
advantage of a learned education. "Now about the
midst of the feast, Jesus went up into the temple, and
taught. And the Jews marveled, saying, How know-
eth this man letters, having never learned ? " John
vii: 14,15.
To which the Redeemer of mankind replied, My
doctrine was not produced by human wisdom the
sages of the world were not my instructors ; I recei >ed
it from heaven; it is the doctrine of the Almighty,
whose messenger I am: "My doctrine is not mine,
but his that sent me." John vii : 16. Nor can he w lio
is desirous of practicing the doctrines I deliver, ii lie
will lay aside his prejudices, and sincerely desire to ho
taught of God, be at a loss to know from whom my
doctrines are derived ; because he will easily discern
whether they are conformable to the will of man or of
God. It is not difficult to discover an impostor,
because all his precepts tend to advance his own inte
rest, and gratify his pride. Whereas all the doctrines
delivered by a true prophet have no other end than
174 Life of Christ.
the glory of God, however contrary they may prove to
himself. " He that speaketh of himself seeketh his
own glory : but he that seeketh his glory that sent him,
the same is true, and no unrighteousness is in him."
John vii : 18.
The scribes and Pharisees were highly provoked at
this attachment of the common people to Jesus ; and
accordingly, on the last and great day of the feast,
they met in council, and sent several officers to appre
hend him, and bring him before them. Jesus, during
these transactions in the council, continued in the tem
ple, teaching the people. My ministry, said he to the
multitude, is drawing near its period ; and therefore
you should, during the short time it has to last, be very
careful to improve every opportunity of hearing the
word ; you should listen with the greatest attention to
every discourse, that your minds may be stored with
the truths of the Almighty, before I return to my
Father ; for, after my departure, you shall earnestly
wish for the same opportunities of seeing me, and
hearing my instructions, but shall never obtain them.
" Yet a little while am I with you, and then I go unto
him that sent me. Ye shall seek me, and shall not
find me : and where I am thither ye can not come."
John vii : 33, 34.
The Jews, who did not understand that our blessed
Saviour alluded to his own death, resurrection, and
ascension to the right hand of the Majesty on high,
whither their sins would not permit them to follow
him, wondered at this doctrine, and imagined that he
intended to leave Judea, and preach to their brethren
dispersed among the Gentiles. But this supposition
was not sufficient ; because if he did go and preach
Life of Christ. 175
among the Gentiles, they thought it was not impossi
ble for them to follow him thither: "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? What
manner of saying is this that he said, Ye shall seek
me, and shall not find me : and where I am, thither
ye can not come? " John vii: 35, 36.
While the divi e Teacher was thus instructing the
people in the temple, the water from Siloam was
brought in, according to the appointment of the proph
ets Haggai and Zechariah, part of which they drank
with loud acclamations in commemoration of the mercy
showed to their fathers, who were relieved by a stream
which miraculously flowed from a rock, and refreshed
a whole nation, then ready to perish with thirst in a
dreary and sandy waste; and the other part they
poured out as a drink-offering to the Almighty, accom
panying it with their prayers, for the former or latter
rain to fall in its season ; the whole congregation sing
ing the following passage : " With joy shall ye draw
water out of the wells of salvation." Isaiah xii : 3.
It was the custom of the blessed Jesus to deliver
moral instructions, in allusion to many occurrences that
happened ; and accordingly, he took this opportunity
of inviting, in the most affectionate manner, all who
were desirous of knowledge or happiness, to come to
him and drink, alluding to the ceremony they were
then performing. And, to encourage all such as were
desirous of believing in him, he promised them the
gifts of the Holy Spirit, which he represented under
the similitude of a river flowing out of their belly:
vIn the last day, that great day of the feast, Jesus
176 Life of Christ.
stood and cried, saying, if any man thirst, let him
come unto me, and drink. He that believeth on me,
as the Scriptures hath said, out of his belly shall flow
rivers of living water." John vii : 37, 38.
During this discourse to the people, the officers from
the council came to apprehend him ; but hearing that
the topic he was discussing was a singular one, and he
seemed to deliver his discourse with remarkable fervor,
their curiosity induced them to listen some time before
they laid hands on him. But the eloquent manner in
which he delivered his subject appeased their rage;
the sweetness of his pronunciation, and the plainness
and perspicuity of his discourse, elucidated the beau
ties of truth, and caused them to shine before the
understanding with their native luster. Accordingly,
his very enemies, who were come from the council on
purpose. to apprehend him, were astonished ; the great
ness of the subject, made, as it were, visible by the
divine speaker, filled their understandings ; the warmth
and tenderness with which he delivered himself, pen
etrated their hearts ; they felt new and uncommon
emotions, and, being overwhelmed with the greatness
of their admiration, were fixed in silence and astonish
ment; they condemned themselves for having under
taken the office, and soon returned to the rulers of
Israel without performing it.
If our Lord had pleaded for his life before the officers
of the council who were sent to apprehend him, the
success of his eloquence, even in that case, had been
truly wonderful ; but, in the case before us, it surely
was superior to all praise, for, in a discourse addressed
to others, and even on a spiritual subject, it disarmed a
band of inveterate enemies, and made them his friendB.
Life of Christ. 177
Nor were the officers the only persons affected by
this discourse ; for many of them declared he must be
one of the old prophets, and others, that he was none
other than the Messiah himself. Some, however, led
away with the common mistake, that he was born at
Nazareth, asked, with disdain, if the Messiah was
to come out of Galilee ? and whether they would ac
knowledge a Galilean for the Messiah, when the Scrip
tures absolutely declared that he was to*be born in
Bethlehem, the native town of his father David?
" Many of the people, therefore, when they heard this
saying, said, Of a truth, this is the Prophet. Others
said, This is the Christ. But some said, Shall Christ
come out of Galilee? Hath not the Scriptures said,
That Christ cometh of the seed of David, and out of
the town of Bethlehem, where David was?" John
vii: 40-42.
Such were the dissensions on this subject, that some
of his enemies, knowing that the officers were sent to
apprehend him, threatened to lay hands on him; but
the Almighty would not suffer them to execute their
wicked design : " And some of them would have taken
him; but no man laid hands on him." John vii: 44.
The officers now returned to the council, and were
asked why they had not brought Jesus of Nazareth?
To whom the officers answered, "Never man spake
like this man."- This reply em-aged the council, who
reviled them for presuming to entertain a favorable
opinion of one whom they had pronounced an impos
tor. It is strange, said they, that you, who are not
ignorant of our sentiments concerning this person,
should entertain a favorable idea of him. Have any
persons of rank, or any celebrated for their knowledge
178 Life of Christ.
of the laws, believed on him? Are not his followers
the lower orders of the people, who are totally ignorant
of all the prophecies concerning the Messiah? The
officers made no answer to the railing accusations of
their master ; but Nicodemus, a member of the coun
cil, arraigned their conduct in a very poignant manner :
"Does our law?" says he, "condemn any man before
he has been heard?" They had before condemned
their officers for being ignorant of the law, when it
appeared they were themselves far more ignorant, in
pretending to condemn a person before they had proved
him guilty. They were acting directly contrary to the
fundamental principles of the law of equity, at the
time they boasted of their profound knowledge of its
precepts. Incensed at this reprimand of Nicodemus, they
asked him, with an air of disdain and surprise, if he
was also one of those mean persons who had joined
together to support the pretences of a Galilean, though
the Scriptures had plainly said, that Bethlehem was
the place of the Messiah's nativity : adding, that if he
refused to listen to them", he should soon be convinced
that the great prophet mentioned by Moses was not to
be born in Galilee. "Art thou also of Galilee? Search
and look; for out of Galilee ariseth no prophet."
John vii : 52.
Having made this reply to Nicodemus, the council
broke up, and Jesus, who knew their malicious inten
tions, retired to the Mount of Olives, where he spent
the night with his disciples.
Our blessed Lord, early the following morning,
returned to the temple, and again taught the people.
The scribes and Pharisees now determined to render
Life of Christ. 179
him odious to the multitude, or obnoxious to the Ro
man governor; and therefore placed before him a
woman who had been taken in the act of adultery,
desiring his opinion what punishment she ought to
suffer. " This woman," said they to Jesus, " was taken
in adultery, in the very act. Now Moses in the law
commanded us, that such should be stoned ; but what
sayest thou?" John viii: 4, 5.
Had our Lord disapproved the sentence of the law,
they would, doubtless, have represented him to the
multitude as a person who contradicted Moses, and
favored adidtery; which could not have failed of ren
dering him odious to the people. On the other hand,
had he ordered her to be stoned, it would have afforded
a plausible pretence for accusing him to the Roman
governor, as a person who stirred up the people to
rebellion — the Romans having now taken the power
of life and death into their own hands.
But Jesus, who well knew their malicious inten
tions, made no answer; but "stooped down, and with
his finger wrote on the ground, as though he heard them
not." John viii: 6. They, however, still continued
pressing him to give an answer; and, at last, Jesus,
in allusion to the law, which ordered that the hands
of the witnesses, by whose testimony an adulterer was
convicted, should be the first upon him, said, "He
that is without sin among you, let him first cast a
stone at her." Let those who are remarkably zealous
for having justice executed upon others, at least take
care to purify themselves from all heinous crimes.'
This reply had its desired effect. The hypocritical
scribes and Pharisees were convicted of sin by theii
own consciences, so that they immediately retired,
180 Life of Christ.
fearing Jesus would have made their particular sink
public. "And they which heard it, being convicted
by their own conscience, went out one by one, begin
ning at the eldest, even unto the last." John viii : 9.
The woman's accusers being all retired, Jesus told her,
that as no man had pronounced sentence of death upon
her, neither would he pronounce it ; but advised her
to be very careful, for the future, to avoid the tempta
tions which had induced her to commit so black a crime.
The wisdom, knowledge, and power of our blessed
Saviour, were eminently displayed on this occasion:
his wisdom, in defending himself against the malicious
attempts of his enemies ; his knowledge, in discover
ing the secrets of their hearts; and his power, in
making use of their own consciences to render their
artful intentions abortive. It was, therefore, with
remarkable propriety, that the great Redeemer of
mankind now called himself the " light of the world ; "
as if he had said, I am the spiritual sun, that dispels
the darkness of ignorance and superstition, in which
the minds of men are immersed, and discovers the
path that leads to eternal life ; nor shall any who
follow me ever be involved in darkness. "I am the
light of the world: he that followeth me shall not
walk in darkness, but shall have the light of life."
John viii : 12.
This . assertion of our Lord highly provoked the
Pharisees, who told him he must be a deceiver, be
cause he boasted of himself. To which the great Re
deemer of mankind replied, You are not to imagine
that I called myself the light of the world from a
principle of pride and falsehood : that title justly be
longs to me; nor would you yourselves refuse to
Life of Christ. 181
acknowledge it, did you know from what authority I
received my commission, and to whom, when I have
executed it, I must return. But of these things ye
are totally ignorant, and therefore judge according to
outward appearance, and condemn me because I do
not destroy those who oppose me, as you vainly think
the Messiah will do those who shall refuse to submit
to his authority. But the design of the Messiah's
coming is very different from your mistaken notions ;
he is not come to destroy, but to save, the children
of men. * " Though I bear record of myself, yet my
record is true : for I know whence I came, and whither
I go ; but ye can not tell whence I come, and whither
I go. Ye judge after the flesh ; I judge no man."
John viii: 14, 15. He added, that if he should con
demn any person for unbelief, the condemnation would
be just, because his mission was true, being confirmed
by bis own testimony and that of his Almighty Father,
the God of Jacob, by whose authority, and agreeable
to whose will, all his sentences would be passed : "And
yet if I judge, my judgment is true : for I am not alone,
but I and the Father that sent me." John viii : 16.
Having thus asserted the divinity of his mission,
and shown that his judgment was just, he proceeded
to inform them that his Father himself bare witness
to the truth of his mission. You can not, said he,
justly complain, even if I should punish you for your
unbelief, because you are, by your own laws, com
manded to believe the testimony of two witnesses,
that my mission evidently is true. For the actions of
my life, which are perfectly agreeable to the charactei
of a messenger from heaven, bear sufficient witness of
me : and the Father, by the miracles he has enabled
182 Life of Christ.
me to perform, beareth witness of me : ye are, there
fore, altogether culpable in objecting to my mission.
"It is also written in your law, that the testimony of
two men is true. I am one that beareth witness of
myself, and the Father that sent me beareth witness
of me." John viii: 17, 18.
The Jews then asked him, Where is thy Father,
the other witness to whom thou appealest? Jesus
replied, Your conduct sufficiently demonstrates that
ye are strangers both to me and my Father ; for had
ye known who I am, ye must have also known who it
is I call my Father : had ye been convinced that I am
the Messiah, ye must also have been convinced that
the Father is no other than that omnipotent Being,
who created and upholds all things by the word of
his power. " 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." John viii : 19.
This discourse, the evangelist tells us, was held in
the treasury, a court of the temple, where the chests
were placed for receiving the offerings of all those who
came to worship in the temple, and therefore must
have been a place of great resort, being frequented by
all, even the priests and rulers. But, notwithstanding
the public manner in which our blessed Saviour now
asserted his claim to the character of the Messiah no
man attempted to seize him; Providence not suffer
ing them to put their malicious designs in execution,
because his hour, or the time of his suffering was not
yet come.
The debate being ended, Jesus again repeated what
he had before told them; namely, that he should
Life of Chrisi. 183
shortly depart from them ; and that they should then
seek him, but not be able to find him. " I go my way,
and ye shall seek me, and shall die in your sins:
whither I go, ye can not come." John viii: 21. As
if he had said, After my ascension into heaven, when
the Roman armies shall spread horror and desolation
in every corner of the land, ye shall then earnestly
wish for the coming of the Messiah, in expectation of
being delivered by his powerful arm from your cruel
enemy : but ye shall then find your mistake ; ye shall
die in your sins, and be forever excluded from the
mansions of happiness.
The Jews by no means comprehended the departure
of which our Lord told them. They even fancied he
would destroy himself, because they thought the only
retreat where they could not find him was the gloomy
habitation of the grave. To which the blessed Jesus
replied, Your vile insinuation discovers at once the
wickedness of your hearts, and the baseness of your
original. Ye,are from the earth, and therefore subject
to all the evil passions that infect human nature, the
source of temptation to every sin. Ye therefore must
believe that I am the bread of life, the heavenly manna,
the light of the world, the true Messiah, if ye are desir
ous of being cleansed from those pollutions which flow
from your earthly origin; but if you still continue in
your unbelief, you shall die in your sins*
The Jews now, in order to vindicate themselves,
demanded what sort of a person he pretended to be ?
To which Jesus answered, "Even the same that I said
unto you from the beginning," that is, at the beginning
of this discourse, "the light of the world;" adding, "I
have many things to say, and to judge of you : but he
184 Life of Christ.
that sent me is true ; and I speak to the world those
things which I have heard of him." John viii : 26.
This discourse, however plain it may appear, was
not understood by the perverse J ews ; they did not
perceive that he spake to them of the Father. But
Jesus told them, that when they crucified him they
would be convinced, by the miracles accompanying
that awful hour — the resurrection from the dead, the
effusion of the Holy Spirit on the disciples, and the
destruction of the Jewish nation — who he was, and
the Father that sent him. " When ye have lifted up
the Son of Man, then shall ye know that I am he, and
that I do nothing of myself ; but as my Father hath
taught me, I speak these things." John viii : 28.
He added, that though he should be crucified as a
malefactor, that punishment would not . be inflicted on
him as a consequence of being deserted by his Father;
because he would never leave him in any period of his
sufferings, or even at the hour of his death, as he
always acted agreeably to his will.
These words induced many of the people to believe
him to be the Messiah. Perhaps by lifting him up,
they did not understand his crucifixion, but his ascen
sion to the throne of David ; and hence supposed that
he now entertained sentiments worthy of the Messiah,
and were therefore very ready to acknowledge him as
such, and believe the doctrine he had delivered con
cerning his mission. But Jesus told them, that if they
persevered in the belief and practice of his word, they
should in reality become his disciples, have a title
to that honorable appellation, be fully instructed in
every doctrine of the gospel, and not only freed from
the slavery of sin and its consequences, but from the
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ceremonial laws delivered by Moses. " If ye continue
my word, then are ye my disciples indeed; and ye
shall know the truth, and the truth shall make you
free." John viii: 31, 32.
The Jews, on hearing him mention that they should
be made free, answered, "We be Abraham's seed,
and were never in bondage to any man." This asser
tion, if taken literally, was absolutely false, the whole
nation, at that very time, being in bondage to the
Romans; nor were their ancestors any strangers to
slavery, having severely felt the hand of tyranny in
Egypt, Assyria, and Babylon. The expression, there
fore, according to some writers, must be taken in a met
aphorical sense, to signify spiritual bondage : it was a
freedom by truth, a freedom in respect of religion, which
- they now asserted. They meant that they were the de
scendants of illustrious ancestors, and, during the worst
of times, had preserved sentiments in religion and gov
ernment worthy the posterity of Abraham ; nor had the
hottest persecution of the Assyrian kings been able to
compel them to embrace the religion of the heathen.
In respect of truth, " We were never in bondage to
any man: how sayest thou, Ye shall be made free?"
In answer to this question, Jesus told them, that
those who gave themselves up to the practice of sin,
and the gratification of their sinful appetites, were
absolute slaves ; and how far they might deserve that
appellation, it was incumbent on them to consider.
"Verily, verily, I say unto you, whosoever committeth
sin is the servant of sin." And, as a slave can not be
assured of the continuance of his master's favor, or be
certain of abiding continually in the family, so my
Father can, when he pleases, discard such habituaj
12
186 Life of Christ.
sinners, and deprive you of the external economy of
religion, of which you so highly boast, as you have,
through sin, rendered yourselves bondmen to his jus
tice. If ye are desirous of becoming the children of
God, and of remaining forever in his family, you must
submit to the authority of his Son, and embrace his
doctrine, which will induce him to adopt you as co
heirs with himself. It is he only that can make you
free indeed, and place you in the city of the heavenly
Jerusalem, without the least danger of being removed.
I well know that you are, in a natural sense, the seed
of Abraham, but, in a moral one, the offspring of Sa
tan ; for many of you are desirous of destroying me,
because I enjoy a greater degree of sanctity than you
are willing to acquire. " I know that ye are Abra
ham's seed : but ye seek to kill me, because my word
hath no place in you. I speak that which I have seen
with my Father : and ye do that which you have seen
with your father. They answered and said unto him,
Abraham is our father." John viii: 37-39.
Notwithstanding their claim to immediate descent
from that father of the faithful, Jesus told them, that
if they were the spiritual progeny of Abraham, they
would resemble that great and good man in his right
eousness ; and therefore, instead of endeavoring to
take away the life of a person who came with a rev
elation from God, they would believe on him, in
imitation of Abraham, who was justly styled the father
of the faithful, and the friend of God. " If ye were
Abraham's children, ye would do the works of Abra
ham. 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." John viii : 39, 40.
Life of Christ. 187
The Jews, incensed at our Lord, rushed on him, and
attempted to stone him; but Jesus, by miraculously
concealing himself, passed unhurt through the crowd,
and retired out of the temple. With what patience
did our blessed Redeemer bear, and with what "meek
ness of wisdom " did he answer the most virulent and
opprobrious language. And shall we too keenly resent
the reflections which are thrown upon us? May but
our conscience witness for us, and we need not fear all
that are against us !
CHAPTER XIX.
Our Lord continues to work miracles, in Confirmation of his Mission
and Doctrine — Calls forth and sends out seventy Disciples —
Preaches to the People of Judea, by way of Parable.
THE great Preacher of Israel, having defeated the
cruel designs of the obstinate Jews, in passing on
his way, saw a man who had been blind from his birth.
The sight of so affecting an object could not fail to ex
cite the compassion of the benevolent Saviour of man
kind. Nor could the affronts and indignities he had
just received from the Jews hinder him from " working
the works of him that sent him," and dispensing bless
ings on that rebellious and ungrateful nation. Ac
cordingly, he beheld this poor blind man, not with a
transient view, but fixed on him the eyes of pity, and
presented him with the riches of his adorable love.
The disciples, observing the affectionate regard of
their Master to this object of compassion, and proba
bly imagining that he was going to extend his usual
mercy to this unfortunate object, asked their Master
whether his blindness was occasioned by his own sin,
or the sin of his parents ? They had often heard their
Master say, that afflictions were commonly the punish
ment of particular sins, and had learned, from the law
Life of Christ. 189
of Moses, that sin was the fruitful source of evil ; and
that the Lord punished the iniquities of the fathers
upon the children. Their Master kindly answered,
that neither his own nor the sins of the parents were
the immediate cause of this peculiar affliction"; but
that he was born blind, " that the works of God should
be made manifest in him : " particularly his sovereignty
in bringing him blind into the world, his power in
conferring the faculty of sight upon him, and his good
ness in bearing witness to the doctrine by which men
are to be saved.
We may learn, by this pertinent reply of the Saviour
of the world, that a curious inquiry into the cause of
afflictions in other men may be safely avoided ; and
that we ought to suppose every calamity subservient to
the glory of Omnipotence; never imputing to their
personal sins whatever miseries we behold in others,
lest, like the disciples in the present case, we assign to
sin what owes its origin to the glory of our Maker.
Having assigned the cause of this person's blindness,
namely, " that the works of God should be made man
ifest in him," Jesus added, "I must work the works
of him that sent me while it is day ; the night cometh
when no man can work, " (John ix : 4 ;) intimating to
his disciples, and all the sons of men, his unwearied
labor in the work of his Almighty Father. In this he
was employed clay and night, during the time of his
sojourning in the flesh. To this alone he directed all
his thoughts and all his intentions. This he esteemed
even as his meat and drink ; and for this he suffered •
the neglect of his ordinary food, that he might finish
the blessed, the benevolent work of human salva
tion A work, to accomplish which he left the courts
190 Life of Christ.
of heaven, and, during the execution of it, went about
doing good.
It was now the Sabbath-day, and the blessed Jesus
was going to perform a miracle, in which there was to
be a small degree of servile work; and therefore he
told his disciples, that they need not be surprised to
see him work miracles of that kind on the Sabbath-
day. For though they should imagine that he might
defer them till the day of rest was over, his time on
earth was so short, that it was necessary for him to
embrace every opportunity that offered of working
miracles. Perhaps he chose to perform this work on
the Sabbath, because he knew the Pharisees would,
for that reason, inquire into it with the utmost atten
tion, and consequently render it more generally known.
But, however this be, our blessed Saviour, who was
now going to confer sight on one that was born blind,
took" occasion from thence to speak of himself as one
appointed to give light also to the minds of men in
volved in darkness : "As long as I am in the world, I
am the light of the world." John ix: 5.
Having declared the salutary design of his coming
into the world, "he spat on the ground, and made clay
of the spittle, and he anointed the eyes of the blind
man with the clay, 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
seeing." John ix : 6, 7.
This miraculous operation could not fail of produ
cing a general curiosity and surprise ; it induced those
who had seen this blind man in his dark and deplora
ble condition, to be very particular in their inquiries
into the means of so singular a miracle. It was
Life of Christ. 191
doubtless, the subject of general conversation, and, it is
natural to think, should also have proved the means
of a general conversion ; but, as it too frequently hap
pens, a perverse curiosity prevented its salutary effects
npon their souls. Unbelief, and hardness of heart,
led some of them even to doubt of the plainest fact —
a fact the most evident and indisputable, and plainly
the work of the Divinity — and others, to persecute at
once both the object and the author of it! "The
neighbors, therefore, and they which before had seen
him that he was blind, said, Is not this he that sat and
begged? Some said, This is he : others said, He is like
him: but he. said, I am he." Johnix: 8, 9. The man,
transported with gratitude and joy, and perceiving
his neighbors to doubt the identity of his person pro
claimed himself to be the very same whom they lately
saw begging in total darkness. I am he thus wonder
fully blest with sight, by the peculiar mercy of the
Almighty ! I am he, who was blind from my birth,
whom ye have all seen, and many relieved in my mis
erable distress! I am he who was, even from my
mother's womb, involved in total darkness, but now
enjoy the enlivening light of day !
So ingenuous an acknowledgment of the fact excited
their curiosity to know how this admirable effect was
produced. " How were thine eyes opened ? " To this
question he readily replied, "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." John ix: 11.
They then asked him where the person was who had
performed so stupendous a work? To whjch the man
nswered, " I know not : " for Jesus had retired while
192 Life of Christ.
the man went to wash his eyes in the pool of Siloaai,
probably to avoid the applauses which would naturally
have been given him, and which we see, through the
whole gospel, he generally studied to avoid.
The neighbors, either stimulated by envy, or excited
by a desire of having the truth of this extraordinary
event searched to the bottom, brought the man before
the council, as the proper judges of this affair. Ac
cordingly, he was no sooner placed before the assembly,
than the Pharisees began to question him, " how he
had recovered his sight? " Not daunted by this awful
assembly, though terrible to a man of his mean cir
cumstances, he boldly answered, "He .put clay on
mine eyes, and I washed, and do see." John ix: 15.
On hearing this account of the miracle, the Phari
sees declared, that the author of it must be an impos
tor, because he had, by performing of it, violated the
Sabbath-day. But others, more candid in their way
of thinking, gave it as their opinion, that no deceiver
could possibly work a miracle of that kind, because it
was too great and beneficial for an evil being to have
either the inclination or power to perform.
The court being thus divided in then- opinions with
regard to the character of Jesus, they asked the man
himself what he thought of the person who had con
ferred on him the blessing of sight? To which he
boldly and plainly answered, " He is a prophet." But
the Jews, wanting to prove the whole a cheat, started
another objection, namely, that this person was not
born blind, though all his neighbors had really testified
to the truth of it. Accordingly, they called his parents,
and asked them, Whether he was their son? if he had
been born blind ? and by what means he had obtained
Life of Christ. 193
his sight? To which they answered, that he was truly
their son, and had been born blind ; but, with regard
to the manner in which he received his sight, and
the person who had conferred it on him, they could
give no information: their son was of age, and he
should answer for himself. " 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."
John ix : 22.
The road from Galilee to Jerusalem lay through
Samaria, and the inhabitants were those which enter
tained the most inveterate hatred against all who wor
shipped in Jerusalem. Jesus, being no stranger to this
disposition of the Samaritans, thought proper to send
messengers before him, that they might, against his
arrival, find reception for him in one of the villages.
The prejudiced Samaritans, finding the intention of his
journey was to worship in the temple at Jerusalem,
refused to receive either him or his disciples into their
houses. The messengers, being thus disappointed, returned
to Jesus, and gave him an account of 'all that had
passed ; at which James and John were so exceedingly
incensed, that they proposed to their Master to call
fire from heaven, in order to destroy such inhospitable
wretches ; alleging, in excuse for such violent proceed
ings, the example of the prophet Elijah : " Lord, wilt
thou that we command fire to come down from heaven,
and consume them, even as Elias did? " Luke ix : 54.
Our Lord, desirous of displaying an example of
humility on every occasion, sharply rebuked them
for entertaining so unbecoming a resentment for this
194 Life of Christ.
offence. "Ye know not," said he, "what manner of
spirit ye are of." Ye are ignorant of the sinfulness of
the disposition ye have now expressed ; nor do ye con
sider the difference of times, persons, and dispensa
tions. The severity exercised by Elijah on the men
who came from Ahab to apprehend him, was a just
reproof of an idolatrous king and people ; very proper
for the times, and very agreeable to the characters,
both of the prophet who gave it, and of the offenders
to whom it was given, and, at the 6ame time, not un
suitable to the Mosaic dispensation. But the gospel
breathes a very different spirit : and the intention of
the Messiah's coming into the world, was not to destroy,
but to save the lives of the children of men.
Ye wise of this world, who reject saving knowledge.
behold here an instance of patience, under a real and
unprovoked injury, which you can not parallel among
all your boasted heroes of antiquity ! An instance of
patience, which expressed infinite sweetness of dis
position, and should be imitated by all the human race,
especially by those who call themselves the disciples
of Christ.
As our blessed Saviour's ministry, was from this
time till its final period, to be confined to Judea and
the countries beyond Jordan, it was necessary that
some harbingers should be sent into every town and
village he was to visit, to prepare his way. Accord
ingly, he called his seventy disciples unto him, and,
after instructing them in the duties of their mission,
and the particulars they were to observe in their
journey, he sent them into different parts of the coun
try, to those particular places whither he himself
intended to follow them, and preach the doctrines of
Ln e of Christ. 195
the gospel to the inhabitants. Our Lord, according to
his own declaration, dispatched these disciples on the
same important message as he had done the twelve
before. The harvest was plenteous in Judea and Perea, as
well as in Galilee, and the laborers also few; and
being never more to preach in Chorazin, Bethsaida,
and Capernaum, the cities wherein he had usually
resided, he reflected on the reception he himself had
met with from the inhabitants of those cities. He
foresaw the terrible consequences that would flow from
their rejecting his doctrine, and the many kind offers
he had made them. He was grieved for their obsti
nacy : and, in the overflowing tenderness of his soul,
he lamented the hardness of their hearts. " Woe,"
said he, "unto thee, Chorazin! woe unto thee, Beth
saida ! for if the mighty works had been done in Tyre
and Sidon, which have been done in you, they had a
great while ago repented, sitting in sackcloth and
ashes. But it shall be more tolerable for Tyre and
Sidon at the judgment, than for you. And thou,
Capernaum, which art exalted to heaven, shalt be
thrust down to hell." Luke x: 13-15. To which our
Saviour added, as some consolation to his disciples,
" He that heareth you, heareth me, and he that des-
piseth you, despiseth me; and he that despiseth me,
despiseth him that sent me." Luke x: 16.
Such a token of heavenly regard could not fail of
comforting the seventy, and alleviating their minds,
when thinking of the ill usage they expected to meet
with during the course of their mission. They well
knew that the preaching of Christ himself had been
often despised, and often unsuccessful, with respect to
196 Life of Christ.
to many of his hearers ; and, therefore, they had no
very great reason" to expect that they should find a
more welcome reception than their Master.
The seventy disciples, having received their instruc
tions, and the power of working miracles, from the
Messiah, departed to execute their important commis
sion in the cities and villages of Judea and Perea.
And, after visiting the several places, pubhshing the
glad tidings of salvation, and working many miracles
in confirmation of their mission, they returned to their
Master with great joy, saying, "Lord, even the devils
are subject unto us through thy name ! "
From this appeal, it seems that they knew not the
extent of their delegated power, and were pleasingly
surprised to find the apostate spirits trembling at their
command. To which their great Master replied, "I
beheld Satan as lightning fall from heaven." You
will be no longer astonished, that the devils are subject
to the power I have given you, when I tell you that
their prince is not able to stand before me ; and, ac
cordingly, when I first put on the veil of human nature,
to destroy him and his works, I saw him, with the
swiftness of the lightning's flash, fall from heaven:
adding, in order to increase their joy, and prove that
he had really cast Satan down from the seat of heaven,
that he would increase their power. " Behold," says
he, " I give unto you power to tread on serpents and
scorpions, and over all the power of the enemy : and
nothing shall by any means hurt you." Luke x : 19.
Lest they should exult beyond measure in the honor
thus conferred on them, which was merely temporary,
our Lord adds, "Notwithstanding, in this rejoice not,
that the spirits are subject imto you; but rather
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rejoice, because your names are 'written in heaven."
Lukex: 20.
Nor could the blessed Jesus reflect on the unsearch
able wisdom and goodness of the divine dispensations
to mankind, without feeling extraordinary joy ; so that
his beneficent heart overflowed with strains of grati
tude : " I thank thee, O Father, Lord of heaven and
earth, that thou hast hid these things from the wise
and prudent, and hast revealed them unto babes:
even so, Father, for so it seemed good in thy sight."
Luke x : 21.
When the disciples had executed their commission,
Jesus left Samaria, and retired into Judea, and in
the way was met by a certain lawyer, or scribe,
who, being desirous of knowing whether the doctrines
preached by Jesus were the same with those before
delivered by Moses, asked him, What he should do to
inherit eternal life? It is really amazing that any
mortal should ask a question like this with a view to
tempt, not to -be instructed. This was, however, the
case ; but the blessed Jesus, though no stranger to the
most secret thoughts of the heart, did not reply, as he
had before done to the Pharisees, "Why temptest thou
me, thou hypocrite ? " He turned the scribe's weapons
against himself; what, says he, is written in the law,
of which thou professest thyself a teacher? "How
readest thou ? " That law will teach thee what thou
must do to be saved ; and happy will it be for thee, if
thou compliest with its precepts. The scribe answered,
it is there written, "Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all
thy strength, and with all thy mind ; and thy neighbor
as thvself." Luke x : 27.
198 Life of Christ.
Our Lord then shows the strength and spirituality
of the law : " Thou hast answered right : this do, and
thou shalt live." Perform these commands, and thou
hast fulfilled the duties of an Israelite; for on these
two commandments hang all the law and the prophets.
Where is the man that can fulfill the law? The
lawyer, who, in all probability, expected no such ans
wer, being conscious of his defects, and consequently
of the impossibility of obtaining eternal life on those
conditions, was willing, as the sacred historian informs
us, "to justify himself;" was willing to stifle the
rising suggestions of his own conscience, and, at the
same time, to make a show of his own devotion ; and,
in order to do this, he said to Jesus, " And. who is my
neighbor?" a question very likely to be asked by a
bigoted Jew, whose narrow notions led him to despise
all who were not of his own fold — all who were not
the natural descendants of his father Abraham.
To remove their obstinate attachment to their own
principles, open their hearts to a more generous and
noble way of thinking, and show them the only foun
dation of true love, and the extensive relation they
and all mankind stand in to each other, our Saviour
delivered the following most beautiful and instructive
parable :
A certain person, in his journey from Jerusalem to
Jericho, had the misfortune to fall into the hands of
robbers, who, not content with taking his money,
stripped him of his raiment, beat him in a deplorable
manner, and left him for dead. While he continued
in this miserable condition, utterly incapable of assist
ing himself, a certain priest happened to travel the
same road, " and when he saw him, he passed by on
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the other side. And likewise a Levite, when he was
at the place, came and looked on him, and passed by
on the other side." So little compassion had these
ministers of religion for a brother in the most deplora
ble circumstances of distress, that they continued their
journey, without offering to assist so miserable an ob
ject, notwithstanding their sacred characters obliged
them to perform, on every occasion, the tender offices
of charity and compassion. It was a brother, a de
scendant of Abraham, in distress, and therefore these
hypocrites could offer no reasons to palliate their inhu
manity. Their stony hearts could behold the affecting
object of an unfortunate Israelite, lying on the road
naked and cruelly wounded, without being the least
affected with his distress.
Though these teachers of religion were hypocrites,
and wholly destitute of grace and charity, compassion
glowed in the heart of a Samaritan, who, coming to
the spot where this helpless object lay, ran to him ;
and though he found him to be a person of a different
nation, and one who professed a religion opposite to
his own, yet the hatred which had been instilled into
his mind from his earliest years, and every objection
arising from the animosity subsisting between the Jews
and Samaritans, were immediately silenced by the ten
der sensations of pity, awakened by the sight of such
complicated distress; his bowels yearned toward the
miserable object ; though a Jew, he flew to him, and
assisted him in the most tender manner.
It was the custom in these eastern countries for trav
elers to carry their provision with them ; so that this
compassionate Samaritan was enabled, though in the
desert, to give the wounded man a little wine to recruit
200 Life of Christ.
his spirits. He also bound up his wounds, pouring
into them wine and oil, placed him on his own beast,
and walked himself on foot to support him. In this
manner he conducted him to aft inn, took care of him
during the night, and, in the morning, when business
called him to pursue his journey, recommended him
to the care of the host, left what money he could
spare, and desired that nothing might be denied him;
for whatever was expended he would repay at his
return. Having fmisned the parable, Jesus turned himself
to the lawyer, and asked him, " Which now of these
three, thinkest thou, was neighbor to him that fell
among thieves ? " The lawyer, struck with the truth
and evidei.ee of the case, replied, without the least
hesitation, "He that showed mercy unto him." Upon
which Jesus replied, " Go, and do thou likewise."
Perform all the good offices in thy power, extend thy
kindness to every one who stands in need of thy assis
tance, whether he be an Israelite, an heathen, or a
Samaritan. Consider every man as thy neighbor in
respect to works of charity, and make no inquiry with
regard to his country or religion, but with regard to
his circumstances.
CHAPTER XX.
The humble Jesus resides with Martha and Mary, two obscure
Women of Bethany — Improves a Circumstance which occurred
at the Feast of Dedication — Prescribes a mode of Prayer to
his Disciples and future Followers — Revisits some of the
Pharisaical Tribe.
THE feast of dedication approaching, Jesus turned
his course toward Jerusalem, and in the evening
came to the house of Martha and Mary, the sisters of
Lazarus, at Bethany. Martha was desirous of express
ing her regard for the divine guest, by providing for
him and his disciples the best entertainment in her
power. But her sister, who was of a more contem
plative disposition, sat at the feet of Jesus, listening
with the utmost attention to his doctrine ; for the great
Redeemer of mankind never omitted any opportunity
of declaring the gracious offers of the Almighty, and
his imspeakable love for the children of men. Martha,
being greatly fatigued with the burden of the service,
complained to Jesus of the little care Mary took to
assist her. " Lord, dost thou not care that my sister
hath left me to serve alone ? Bid her therefore that
she help me." Luke x : 40.
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202 Life of Christ. •
But Martha's officiousness incurred our Lord's re
proof, who commended Mary for her attentive appli
cation to his doctrine: "Martha, Martha, thou art
careful and troubled about many things : but one thing
is needful : and Mary hath chosen that good part,
which shall not be taken away from her." Luke x: 41.
When Jesus repaired to Jerusalem, to celebrate the
feast of dedication, he was informed, that the beggar
he had restored to sight, had been, by the council, cast
out of the synagogue. This information excited the
pity of the Son of God ; and he resolved to make him
full amends for the injury he had suffered. It was not
long before he met the suffering person, and said to
him, "Dost thou believe on the Son of God? He
answered and said, Who is he, Lord, that I might
believe on him ? And Jesus said unto him, Thou hast
both seen him, and it is he that talketh with thee.
And he said, Lord, I believe. And he worshiped
him." John ix : 35.
We have hinted that the beggar was thoroughly
convinced the person who opened his eyes was a mes
senger from heaven. It is, therefore, no wonder, that
as soon as he knew Jesus was the person who had
performed so great a work, he readily believed him to
be the Son of God.
Our. Saviour having thus given the poor man ample
proof of his Messiahship, directed his discourse to the
people, and said unto them, "For judgment I am
come into this world ; that they which see not might
see, and that they which see might be -made blind.''
John ix: 39. The meaning of our Saviour, though he
alluded to the blind man, was spiritual. He did not
intend to represent tne design of his coming, but the
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effect it would have on the minds of men ; as it would
demonstrate what character and disposition every per
son possessed. The humble, the docile, and the honest,
though they were immersed in the night of darkness,
with regard to religion and the knowledge of the Scrip
tures, should be enlightened by his coming, as the blind
man had enjoyed the invaluable gift of sight from his
hands ; but those who were wise, learned, and enlight
ened, in their own opinion, should appear in their true
character, absolutely ignorant, foolish, and blind.
The Pharisees, who happened to be present when
he spake these words to the people, imagined that he
intended to throw a reflection on their sect, which the
common people, from their skill in the law, held in
great veneration. Accordingly, they asked him, with
disdain, " Are we blind also ? " Dost thou place us,
who are teachers, and have taken such pains to acquire
the knowledge of the Scriptures, on a level with the
vulgar? To which Jesus answered, " If ye were blind,
ye should have no sin: but now ye say, We see;
therefore your sin remaineth." If ye had not enjoyed
the faculties and opportunities of discerning the proof's
of my mission, you might have been considered as
blind ; but as ye are superior to the vulgar in point of
learning, and, at the same time, your hearts averse
from acknowledging the truth, your enlightened under
standing will only aggravate your guilt.
Having condemned the obstinacy and prejudice of
the sect, in rejecting the most evident tokens of the
divinity of his mission, he continued the reproof, by
describing the character of a true and false teacher.
It was our Lord's custom, always to allude to objects
before him ; and bpine now in the outer courts of the
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temple, near the sheep, which were there exposed to
sale, for sacrifice, he compared the teachers among the
Jews to shepherds, and the people to sheep — a meta
phor often used by the old prophets. He considered
two kinds of bad shepherds, or teachers : the one, who
instead of entering in by the door to lead the flocks to
the richest pastures, entered some other way, with an
intention only to kill, to steal, and to destroy ; the other,
who, though they entered by the door to feed their
flocks, with the dispositions of hirelings, yet when the
wolf appeared, they deserted the sheep, having no love
for any but themselves. By the former he plainly
alluded to the Pharisees, who had cast the man born
blind out of the synagogue, for no other reason than
because he would not act contrary to the dictates of
his conscience, and agree with them in declaring Jesus
to be an imposter. But though they had cast him out
of their church, Christ received him into his, which is
the true church, the spiritual inclosure, where the
sheep go in and out, and find pasture.
To. illustrate the allusion, it should be observed, that
the sheep which were brought to be sold, were inclosed
in little folds, within the outer court of the temple ;
so that the shepherd himself could not enter, till the
porter had opened the door. And, from this circum
stance, the following parabolical discourse may be
easily understood. " Yerily, verily, I say unto you,
He that entereth not by the door into the sheepfold,
but climbeth up some other way, the same is a thief
and a robber." John x : 1. Believe me, that whoso
ever, in any age of the church, assumed the office of a
teacher, without a commission from me, was a thief
and a robber ; and, in the present age, he is no better
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who assumes that office without my commission, and
particularly without believing on me. "But he that
entereth in by the door is the shepherd of the sheep.
To him the porter openeth ; and the sheep hear his
voice: and he calleth his own sheep by name, and
leadeth them out. And when he putteth forth his own
sheep, he goeth before them, and the sheep follow him ;
for they know his voice." John x : 2-4.
The doctrine here inculcated is, that good men are
obedient to the instructions of true and faithful teach
ers, who, in every case, show them their duty with
the greatest plainness, not concealing it because it may
be disagreeable in their inclinations.
The feast of the dedication being now over, Jesus
departed from Jerusalem, and retired into the parts
of Perea beyond Jordan. Here his ministry was at
tended with great success ; for the inhabitants of the
country, remembering what had been told them by
John the Baptist concerning Jesus, and being sensible
that the doctrine and miracles of our blessed Saviour
were fully equal to what the Baptist had foretold,
firmly believed him to be the Messiah.
According to this supposition, which seems the
most agreeable to reason, the inhabitants of these
countries enjoyed the doctrines and miracles of the
Son of God for a very considerable time. But, how
ever this may be, the evangelist tells us, that while
he was executing his ministry beyond Jordan, he hap
pened to pray publicly, with such fervency, that one
of his disciples, who was exceedingly affected both
with the matter and maimer of his address, begged
he would teach them to pray. "And it came to pass,
that as he was praying in a certain place, when he
206 Life of Christ.
ceased, one of his disciples said unto him, Lord, teach
us to pray, as John also taught his disciples. And he
said unto them, When ye pray, say, Our Father which
art in heaven, Hallowed be thy name : Thy kingdom
come : Thy will be done, as in heaven, so in earth.
Give us day by day our daily bread : and forgive us
our sins ; for we also forgive every one that is indebted
to us : And lead us not into temptation ; but deliver
us from evil." Luke xi : 1-4.
Soon after, our blessed Saviour cast out a devil,
when some, who were present, ascribed the miracle
to Beelzebub. "And he was casting out a devil, and
it was dumb. And it came to pass when the devil
was gone out, the dumb spake ; and the people won
dered. But some of them said, He casteth out devils
through Beelzebub the prince of the devils." Luke
xi : 14, 15. However strange this argument may seem,
and however weak and absurd it must appear to im
partial judges, yet it had a considerable effect on
illiterate persons, especially on those whose prejudices
and interests it favored. The Pharisees pretended,
that as Jesus had all along been at great pains to
oppose the traditions which most of the teachers of
that age considered as the essentials of religion, and
the principal branches of piety, they concluded that
he must be a very wicked person.
They also supposed that a false prophet had the
power of working signs and wonders ; and thence
concluded, that our Saviour performed all his miracles
by the assistance of evil spirits, with an intention to
turn the people from the worship of the true God.
Another pretended reason for ascribing his miracles
to evil spirits was that the demons themselves, when
Life of Christ. 207
they departed out of the persons possessed, honored
him with the title of Messiah. Their arguments,
though evidently founded on falsehood, contributed
largely to the infidelity of the Jews ; and, however
we may be surprised that such weak reasons should
have any effect, considering what multitudes were
witnesses of the many miracles the blessed Jesus per
formed on the sick of all sorts, on the blind, the deaf,
the dumb, the maimed, the lame, on paralytics, lu
natics, demoniacs, and other miserable objects ; nay,
on the dead, whom he raised again to life; on the
winds and the seas ; in a word, on every part of na
ture ; yet experience hath abundantly -convinced us,
that notwithstanding all these evidences, their own
superstitious opinions fixed that headstrong people in
their infidelity.
CHAPTER XXI.
Explanation of the Origin and Opinions of the different Seom
among the Jews — Our Lord teaches the Multitude by plain
Discourse, and also by Parables.
HAYING undertaken to write the history of the life-
of our blessed Lord and Saviour Jesus Christ, we
can not omit a distinct account of the different sects
of the Jews, a people with whom he was most inti
mately concerned, both as a necessary elucidation of
many circumstances, as well as an important verifica
tion of many things foretold concerning the Messiah.
Josephus reckons four principal sects among the
Jews: namely, the Pharisees, the Sadducees, (called
also Herodians,) the Essenes, and the Galileans. The
evangelists, however, mention only two, the Pharisees
and Sadducees.
The rise of the Pharisees is unknown. They claim,
indeed, the celebrated Hillel for their founder — as he is
by some supposed to have lived during the pontificate
of Jonathan, about a hundred and fifty years before
the birth of Christ ; but others, with more reason, sup
pose that he was cotemporary with the famous Someas,
who lived about the time of Herod, long before whom
Life of Christ. 209
the sect of the Pharisees was in high repute. It is,
therefore probable that they claim Hillel rather as an
ornament, than as the author of the sect.
One of the most famous tenets of the Pharisees, was
that of an oral tradition handed down from Moses, and
to which they attributed the same divine authority as to
the sacred books. This being strenuously opposed by
the Sadducees and Samaritans, rendered these equally
detested by them. But none more incurred their
hatred than the blessed Jesus, who embraced every
occasion of reproving them for the unjustifiable pref
erence they gave this pretended tradition to the written
word of God, and for condemning those as apostates,
worthy of death, who did not pay the same, or even
a greater regard, to the former than to the latter.
Another tenet they embraced, in opposition to the
Sadducees, was that of the existence of angels, the
immortality of the soul, the resurrection of the dead,
and future rewards. But, with regard to the last,
they excluded all who were notoriously wicked from
having any share in the happiness of eternity ; sup
posing, that as soon as death had put a period to
their lives, their souls were conveyed into everlasting
punishment. A third tenet was, that all things were subject to
fate; or, as some expressed it, to the heavens. It is
not easy to conceive what they meant by this : Jose-
phus, indeed, will have it, that they designed to recon
cile the fatality or predestination of the Essenes with
She free-will of the Sadducees.
H so, this is not the only absurdity, or even contra
diction, which they held ; but a certain learned prelate
seems to have proved that they attribute all to fate, 01
210 Life of Christ.
to that chain of causes to which the Creator K u J-
jected all things from the beginning; among wLiih the
influence of the heavenly bodies were considered the
principal. This seems to be hinted at by St. James,
in the beginning of his epistle to the new converts,
where he explodes that Pharisaical leaven by the
most beautiful exposition of the immutability of God,
the giver of all good, to the mutability of the planets ;
which, according to that notion, must necessarily vary
their aspects from a malign to a benevolent one, and
the contrary, even by their natural motions and change
of position. This tenet of the Pharisees was, therefore,
a source of dislike to the doctrines delivered by the
blessed Jesus, as these affirm that men are the authors
^f their own unbelief, disobedience, and obstinacy ; and
consequently answerable for that, and all the train of
evils these vices draw after them.
But the most distinguished character of the Phar
isees, and that which rendered them more obnoxious
to the just censures of our blessed Saviour was, their
supererogatory attachment to the ceremonial law, theii
frequent washings, fastings, and prayings, their giving
alms publicly, seeking for proselytes, scrupulous tith-
ings, affected gravity of dress, gesture, and mortified
looks : their building the tombs of the prophets, to tell
the world that they were more righteous than then
ancestors, who murdered them, though they were them
selves plotting the death of one greater than all the
prophets ; their over-scrupulous observance of the Sab
bath, to the exclusion of the works of the greatest
charity, and many others of the like nature; while
they were wholly negligent of the moral and eternal
law of mercy and justice, of charity and humility, and
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the like indispensable virtues. The very best of them.
contented themselves with abstaining from the actual
commission of any enormous act, while they indulged
themselves in the most wicked thoughts and desires.
Nay, some, more hardened in their vices, made no
scrapie, not only of coveting, but destroying, poor
widows ' houses, of committing the vilest oppressions,
injustice, and cruelties, and of encouraging these enor
mities in their followers, under the specious cloak of
religion and sanctity. Well, therefore, might the great
Redeemer of mankind compare them to whited sep
ulchres, beautiful indeed without, but within full of
rottenness and corruption.
The last erroneous opinion we shall mention of the
Pharisees, common, indeed, to all the other sects, but
more exactly conformable to their haughty, rapacious,
and cruel temper, was, their expectation of a powerful,
conquering Messiah, who was to bring the whole world
under the Jewish yoke ; so that there was scarce an
inhabitant of Jerusalem, however mean, that did not
expect to be made a governor of some opulent province
under that wonderful prince. How unlikely was it,
then, that the preaching of the meek, and humble
Jesus, whose doctrine breathed nothing but humility
peace, sincerity, and contempt of the world, and uni
versal love and beneficence, should ever be relished
by that proud, that covetous, that hypocritical sect,
or even by the rest of the people, while these, their
teachers, so strenuously opposed it?
The sect of the Sadducees is said to have been
founded by Saddoc, a disciple of Antigonus", of Socho.
Their chief tenet was, that our serving God ought to
be free, either from slavish fear of punishment, or from
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selfish hope of reward ; that it should be disinterested,
and flow only from the pure love and fear of the
Supreme Being. They added, that God was the only
immaterial being ; in consequence of which they de
nied the existence of angels, or any spiritual substances,
except the Almighty himself. It is, therefore, no won
der that the Sadducees took every opportunity of op
posing and ridiculing the doctrine of the resurrection.
Another of their tenets, equally opposite to the
Pharisees and to the doctrine of Christ, was, that man
was constituted absolute master of all his actions, and
stood in no need of any assistance to choose or act;
for this reason, they were always very severe in their
sentences, when they sat as judges. They rejected all
the pretended oral traditions of the Pharisees, admit
ting only the texts of the sacred books, and preferred
those of Moses to all the rest of the inspired writings.
They are charged with some other erroneous tenets, by
Josephus and the Talmudists ; but those already men
tioned are abundantly sufficient for the purpose. The
notions of a future life, universal judgment, eternal re
wards and punishments, to men whom a contrary doc
trine had long soothed into luxury, and an overgrown
fondness for temporal happiness, which they considered
as the only reward for their obedience, must of neces
sity appear strange and frightful ; and, as such, could
not fail of meeting with the strongest opposition from
them ; especially, if we add, what Josephus observes,
that they were, in general, men of the greatest quality
and opulence, and, consequently, too apt to prefer the
pleasures and grandeur of this life to those of another.
The sect of Galilean, or Gaulonites, so called from
Judas, the Galilean or Gaulonite, appeared soon after
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the banishment of Archelaus, when his territories were
made a Roman province, and the government given to
Coponius. For the Jews, considering this as an open
attempt to reduce them to slavery, Judas took advan
tage of their discontent ; and, to ripen them for an in
surrection, Augustus furnished them with a plausible
pretence by issuing, about this time, an edict for sur
veying the whole province of Syria, and laying on it f
proportional tax. Judas, therefore, who was a man of
uncommon ambition, took occasion from this incident
to display all his eloquence, in order to convince the
Jews that such a submission was nothing less than
base idolatry, and placing men on a level with the God
of Jacob, who was the only Lord and Sovereign that
could challenge their obedience and subjection. The
party which he drew after him became so considera
ble, that they threw every thing into confusion, laid
the foundation for those frightful consequences that en
sued, and which did not end but with the destruction
of Jerusalem.
The Essenes, though not mentioned by the evangelist,
made a very considerable sect among the Jews, and
are highly celebrated by Josephus, Philo, Pliny, and
several Christian writers, both ancient and modern.
It is impossible to trace their origin, or even the ety
mology of their name. This, however, is certain, that
they were settled in Judea in the time Jonathan, the
brother and successor of Judas Maccabeus, about a
hundred and fifty years before Christ.
The Essenes distinguished themselves, by their rales
and manner of life, — laborious and contemplative.
The former divided their time between prayer and
labor; such as the exercise of some handicraft, or
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the cultivation of some particular spot of ground,
where they planted and sowed such roots, corn, &c,
as served for their food; and the latter, between
prayer, contemplation, and study. In this last they
confined themselves to the sacred books and morality,
without troubling themselves with any branch of phi
losophy. But the contemplative and laborious had
their synagogues, their stated hours for prayer, for
reading and expounding the sacred books. The latter
was always performed by the elders, who were seated
at the upper end of the synagogue, according to their
seniority; while the younger, who were permitted to
read the lessons, were placed at the lower. Their ex
positions were generally of the allegorical kind, in
which they seem to have excelled all their Jewish
brethren. But they paid the greatest regard to the <
five books of Moses, and considered that lawgiver as
the head of all the inspired penmen ; they even
condemned to immediate death whoever spoke disre
spectfully either of him or his writings. Upon this
account they studied, read, and expounded him, more
than all the rest, and seem to have drawn their reli
gion chiefly from the Pentateuch. The doctrines and
expositions of the elders were received with implicit
faith, and in their practice they conformed with an
entire submission to all their sect.
With respect to their faith, they believed in the
existence of angels, the immortality of the soul, and
a future state of rewards and punishments, like the
Pharisees ; but seem to have had no notion of the resur
rection. They considered the souls of men as. composed
of a most subtle ether, which, immediately after their
separation from the cage or prison, as they called it,
Life of Christ. 215
were adjudged to a place of endless happiness or mis
ery : that the good took their flight over the ocean, to
some warm or delightful regions prepared for them ;
while the wicked were conveyed to some cold, intem
perate climates where they were left to groan under
an inexpressible weight of misery. They were like
wise entirely opposed to the Sadducean doctrine of
free-will, attributing all to an eternal fatality, or chain
of causes: They were averse to all kinds of oaths,
affirming that a man's life ought to be such that
he may be credited without them. The contempla
tive sort placed the excellency of their meditative life
in raising their minds above the earth, and placing
their thoughts on heaven; when they had attained
this degree of excellency, they acquired the character
of prophets.
In their practice, they excelled all the other sects in
austerity. If we may credit Philo, it was a funda
mental maxim with them, upon their entrance into
the contemplative life, to renounce the world, and to
divide among their friends and relations their proper
ties and estates. They never ate till after sunset, and
the best of then* food was coarse bread, a little salt,
and a few stomach herbs. Their clothing was made
of coarse wool, plain, but white ; they condemned all
sorts of unctions and perfumes, as luxurious and ef
feminate. Their beds were hard, and their sleep short.
Their heads, or superiors, were generally chosen ac
cording to seniority, unless there started up among
the brotherhood some more conspicuous for learning,
piety, or prophetic spirit. Some of them, indeed,
were so contemplative that they never stirred out of
their cell, or even looked out of their window, during
216 Life of Christ.
the whole week, spending" their time in reading the
sacred books, and writing comments upon them. On
the Sabbath-day they repaired to their synagogues early
in the morning, and continued there the whole day in
prayer, singing psalms, or expounding the sacred books.
Having endeavored to explain the origin and tenets
of the several sects among the Jews, we now return
to the history of our blessed Saviour, whom we left
preaching in the. country beyond Jordan, where he was
surrounded by an innumerable multitude of people.
In the audience of this vast assembly, he gave his
disciples, in general, a charge to beware of the leaven
of the Pharisees, namely, hypocrisy ; because all their
actions would be brought to light, either in this world,
or in that which is to come ; and therefore exhorted
them to be very careful never to do anything which
could not bear the light, but to iet the whole of their
behaviour be honest, just, and good. "Beware ye of
the leaven of the Pharisees, which is hypocrisy. For
there is nothing covered that shall not be revealed;
neither hid, that shall not be known. Therefore what
soever ye have spoken in darkness shall be heard in
the light ; and that which ye have spoken in the ear,
in closets, shall be proclaimed upon the house-tops."
Luke xii: 1-3.
This argument against hypocrisy he improved as a
reason for their acquiring another quality, which would
much better serve all the ends they could propose;
namely, an undaunted resolution in the performance
of their duty, founded on a firm confidence in God,
who would bring to light the most secret word and
thought, publicly condemn the wicked, and justify his
faithful servants and children.
CHRIST BLESSES LITTLE CHILDREN.
CHAPTER XXII.
The blessed Jesus accepts the Pharisee's invitation — Delivers
divers Parables, representing the requisites for admittance
into the Kingdom of God — The care of the Redeemer for
every one of his People — The reception of a penitent Sinner ;
and the Punishment of misusing the benefits of the Gospel.
OUR Saviour was invited by one of the Pharisees to
his house. Though he knew that this invitation
arose not from a generous motive, yet, as he never
shunned any opportunity of doing good, even to his
most implacable enemies, he accepted it. At his en
tering the Pharisee's house, they placed before him,
a man that had a dropsy, doubtless with an intention
to accuse him for healing on the Sabbath-day ; being
persuaded that he would work a miracle in favor of so
melancholy an object. Jesus, who knew the secret
thoughts of their hearts, asked the lawyers and Phari
sees whether it was " lawful to heal on the Sabbath-
day ? " But they refusing to give any answer to the
question, Jesus laid his hand on the diseased person,
and immediately his complexion returned, his body
was reduced to its ordinary dimensions, and his former
health and strength renewed in an instant. So sur-
orising a miracle might surely have convinced these
14
21S Life of Christ.
Pharisees, that the author must have been endued with
power from on high ; but, instead of being persuaded
that he was a person sent from God, and labored only
for the benefit of the children of men, they were con
triving how they might turn this miracle to his disad
vantage. Our Lord, however, soon disconcerted their
projects, by proving that, according to their own avowed
practice, he had done nothing but what was truly law
ful. " Which of you," said he, " shall have an ass or
an ox fallen into a pit, and will not straightway pull
him out on the Sabbath-day? " If a calamity happens
to one of your beasts, you make no scrapie of assisting
it on the Sabbath, though the action may be attended
with considerable labor ; and surely I may relieve a
descendant of Abraham, when nothing more is requi
site than touching him with my hand. This argu
ment was conclusive, and so plain, that the grossest
stupidity must feel its force, and the most virulent
malice could not contradict it.
As the entertainment approached, our blessed Lord
had an opportunity of observing the pride of the Phar
isees, and remarking what an anxiety each of them
expressed to obtain the most honorable place at the
table. Nor did he let their ridiculous behaviour pass
without a proper animadversion ; in which he observed,
that pride generally exposed a person to many affronts,
and that humility is the surest method of gaining
respect. " When thou art bidden," said he, " of any
man to a wedding, sit not down in the highest room ;
lest a more honorable man than thou be bidden of
him ; and he that bade thee and him, come and say to
thee, Give this man place; and thou begin with shame
to take the lowest room. But when thou art bidden
Life of Christ. 219
go and sit down in the lowest room ; that when he that
bade thee cometh, he may. say unto thee, Friend, go
up higher ; then shalt thou have worship in the pres
ence of them that sit at meat with thee. For whoso
ever exalteth himself shall be abased; and he that
humbleth himself shall be exalted." Luke xiv : 8, &c.
Having thus addressed the guests in general, he
turned to the master of the house, and said unto him,
" When thou makest a dinner or a supper, call not thy
friends, nor thy brethren, neither thy kinsmen, nor thy
rich neighbors; lest they also bid thee again, and a
recompense be made thee. But when thou makest a
feast, call the poor, the maimed, the lame, and the
blind." Luke xiv: 12, 13. Be very careful not to
limit thy hospitality to the rich, but let the poor also
partake of thy bounty. " And thou shalt be blessed ;
for they can not recompense thee : for thou shalt be
recompensed at the resurrection of the just." Luke
xiv: 14.
One of the Pharisees, enraptured with the delightful
prospect of the happiness good men enjoyed in the
heavenly Canaan, cried out, "Blessed is he that shall
eat bread in the kingdom of God ! " Blessed is he,
who, being admitted into the happy regions of Para
dise, shall enjoy the conversation of the inhabitants of
those heavenly countries; as those spiritual repasts
must regale and invigorate his mind beyond expres
sion. In answer to which our blessed Saviour delivered
the parable of the marriage-supper, representing, by the
invitation of the guests, the doctrine of the gospel, and
the success those beneficent invitations to the great
feast of heaven should meet with among the Jews-
foretelling, that though it was attended with every
220 Life of Christ.
inviting circumstance, they would disdainfully reject
it, and prefer the pleasures of a temporal existence to
those of an eternal state ; while the Gentiles, with the
greatest cheerfulness, would embrace the beneficent
offer, and thereby be prepared to sit down with Abra
ham, Isaac, and Jacob, in the happy mansions of the
Kingdom of heaven. But, as this parable was after
ward spoken by our blessed Saviour in the temple, we
shall defer our observations on it, till we come to the
history where it was again delivered.
- When Jesus departed from the Pharisee's house,
great multitudes of people thronged him to hear his
doctrine ; but mistook the true intention of it, expect
ing he was going to establish the Messiah's throne in
Jerusalem, and render all the nations of the world
tributary to his power. The benevolent Jesus there
fore took this opportunity to undeceive them, and to
declare, in the plainest terms, that his kingdom was
not of this world ; and, consequently, that those who
expected, by following him, to obtain temporal advan
tages, would find themselves wretchedly mistaken ; as,
on the contrary, his disciples must expect to be perse
cuted from city to city, and hated of all men for his
name's sake; though it was requisite for those who
would be his true followers, to prefer his service to the
richest grandeur and pleasure of the world, and to
show, by their conduct, that they had much less respect
and value for the dearest objects of their affection than
for him. "If any man come to me, and hate not his fa
ther, and mother, and wife, and children, and brethren,
and sisters, yea, and his own life also, he can not be my
disciple. And whosoever does not bear his cross, and
come after me, can not be my disciple." Luke xiv 26.
Life of Christ. 221
And in order to induce them to weigh this doctrine
attentively in their minds, he elucidated it with two
opposite cases — that of an unthinking builder, and of
a rash warrior. The former was obliged to leave the
structure unfinished, because he had foolishly begun
the building before he had computed the cost ; and the
latter, reduced to the dilemma of being ingloriously
defeated, or meanly suing for peace previous to the
battle, having rashly declared war before he had con
sidered the strength of his own and his enemy's army.
" So likewise, whosoever he be of you," added the
blessed Jesus, " that forsaketh not all that he hath, he
can not be my disciple." Luke xiv : 33.
The publicans and sinners, roused by the alarming
doctrine of our Lord, listened to it attentively. This
opportunity was readily embraced by the great Re
deemer of mankind, who not only condescended to
preach to them the happy tidings of eternal life, but
even accompanied them to their own houses ; that, if
possible, the seeds of the gospel might take root in
their hearts. But this condescension of the meek and
humble Jesus was considered, by the haughty Phari
sees, as an action too mean for the character of a
prophet. They murmured, and were highly displeased
at a condescension, which ought to have given the
greatest joy. But Jesus soon showed them their mis
take, by repeating to them the parables of the lost
sheep and piece of money; intimating thereby, the
great care all prophets and pastors ought to take of
those committed to their care, and the obligation they
lay under of searching diligently for every wandering
sinner, whose conversion is a grateful offering to the
Abnghty. "There is joy in* the presence of the
222 Life of Christ.
angels of God over one sinner that repenteth." Luke
xv: 10.
To illustrate this doctrine still further, and show to
th*e greatest sinner the willingness of G.od to receive
him into his grace and favor, if convinced of his un
worthy and lost condition in himself, and imploring
forgiveness through the merits of Jesus Christ, and
the renewal of his heart by the efficacious influences
of his spirit, he delivered the expressive parable of
the prodigal son. — Luke xv :
There are three expositions given of this instructive
representation, each of which seems to have some place
in the original design ; for it should be observed, and
carefully remembered, that the parables and doctrines
of our Saviour are by no means to be confined abso
lutely to one single point of view, since, they frequently
have relation to different objects, and consequently
prove the riches and depth of the manifold wisdom
of God.
In this parable, for instance, the great and principal
doctrine, intended to be particularly inculcated, is, that
sinners, upon their repentance and faith, are gladly
received into favor ; or that there is joy in heaven over
one sinner that repenteth. There are, however, two
other expositions of this parable ; the first is that of
the greatest part of the ancients, who expounded it
of Adam. He was made in the image of God, and
endowed with many other excellent gifts, which he
might have used happily, had he been content to stay
in his Father's house ; but, like this younger brother,
who foolishly desired his portion of goods to himself,
that he might be his own master, and under no con
finement or restriction) he was unwilling to remain
Life of Christ. 223
under the obedience of the divine precept, he was
desirous of having a free use of things in Paradise,
and by the devil's instigation effected a wretched in
dependency, which caused him to break the divine
command, and eat of the forbidden tree, to obtain the
knowledge of good and evil. Thus he lost for himself,
and his posterity, the substance put at first into his
possession; but his heavenly Father, on his and his
posterity's return, hath provided such grace and com
passion for them, that they may be reinstated in their
former place and favor. And the same grace not being
granted to the higher Older of intellectual beings, the
fallen spirits, is the cause of their murmuring against
God and men, represented by the answer of the elder
brother in this parable.
Others, secondly, with a much greater show of prob
ability, expound this parable of the two people, the
ews and Gentiles, who have both one Father, even
God; and while they both continued in their Father's
house, the true church, they wanted for nothing ; there
was plenty of food for the soul, there was substance
enough for them both. But the latter, represented by
the younger brother, possessed of his share of knowl
edge, went into a strange country, left God, and spent
his substance, the evidence and knowledge of the Al
mighty, fell into idolatry, and wasted all he had in
riotous living — all his knowledge of God in the loose
and absurd ceremonies of idolatry. Then, behold a
mighty famine arose in that land; the worship of the
true God was banished the country. In this dreadful
dearth and hunger, he joined himself to the devil, and
worked all "uncleanness with greediness." But find
ing nothing to satisfy his spiritual hunger, this prodigal,
224 Life of Christ.
long estranged from his Father, reflecting on his spirit
ual famine, and his own severe wants, humbly con
fessed his faults, returned to his offended Father, was
readmitted into favor, and blessed with the privileges
of the gospel. But the elder brother, the Jewish
church, daily employed in the field of legal ceremo
nies, and who had long groaned under the yoke of the
law, seeing the Gentiles received into the covenant of
the Gospel, obtain the remission of sins, and the hope
of everlasting life, murmured against the benevolent
acts of the Almighty. God, however, out of his great
compassion, pleaded pathetically the cause with the
elder brother, offered him all things, upon supposition
of his continuing in his obedience, and declared that
he had delivered the nation from the heavy yoke of the
ceremonial law.
Thus the parable has a very clear and elegant expo
sition ; the murmuring of the elder brother is explained
to us without the least difficulty ; and as the offence
of receiving the Gentiles to pardon and peace, through
Jesus Christ, was so great a stumbling block to the
Jews, it is natural to imagine that our Saviour intended
to obviate and remove it by this excellent parable.
It is, however, evident, both from the context and
the occasion of delivering it, that the third interpreta
tion is the first in design and importance. The pub
licans and sinners drew near to hear Jesus. This gave
occasion to a murmuring among the Pharisees; and
upon their murmuring, our Saviour delivered this and
two other parables, to show, that if they would resem
ble God, and the celestial host, they should, instead of
murmuring, rejoice at seeing sinners. willing to embrace
the doctrines of the gospel, because there is joy, in the
Life of Christ. 225
presence of God and his angels, " over one sinner that
repenteth, more than over ninety and nine just persons
that need no repentance."
The obstinacy and malicious temper of the Phari
sees, who opposed every good doctrine, made a deep
impression on the mind of the blessed Jesus : he did
not, therefore, content himself barely with justifying
his receiving sinners, in order to their being justified
and saved through him, but, in the presence of the
scribes and Pharisees, turned himself to his disciples,
and delivered the parable of the artful steward, as an
instance of the improvements made by the children of
this world, in embracing every opportunity and ad
vantage for improving their interests. " There was,"
said he, "a certain rich man which had a steward;
and the same was accused unto him that he had
wasted his goods. And he called him, and said unto
him, How is it that I hear this of thee? Give an ac
count of thy stewardship ; for thou rnayest be no longer
steward." Luke xvi : 1, 2.
This reprimand of his lord, and the inward convic
tion of his own conscience, that the accusation was
just, induced him to reflect on his own ill management
of his lord's affairs, and in what manner he should
support himself when he should be discharged from
his service. "What shall I do?" said he, " for my
lord taketh away from me the stewardship ? I can not
dig ; to beg I am ashamed." Luke xvi : 3.
Id this manner he deliberated with himself, and at
last resolved on the following expedient,, in order to
make himself friends who would succor him in his
distress : " I am resolved what to do, that, when I am
put out of the stewardship, they may receive me into
226 Life of Christ.
their houses. So he called every one of his lord's
iebtors unto him, and said unto the first, How much
owest thou unto my lord ? And he said, An hundred
measures of oil. And he said unto him, Take thy bill,
and sit down quickly, and write fifty. Then said he to
another, And how much owest thou ? And he said, An
hundred measures of wheat. And he said unto him,
Take thy bill, and write fourscore." Luke xvi: 4, &c.
To illustrate this parable, we beg leave to observe
that the riches and trade of the Jews, originally, con
sisted principally in the products of the earth; they
were, if we may be allowed the expression, a nation of
farmers and shepherds ; so that their wealth, chiefly,
arose from the produce of their flocks and herds, and
the fruits of the earth, their corn, their wine, and
their oil.
Thus, the steward, to secure the friendship of his
lord's tenants, bound them to him under a lasting obli
gation ; and his master, when he heard of the proceed
ings of the steward, commended him, not because he
acted honestly, but because he had acted wisely : he
commended the art and address he had shown, in
producing a future subsistence; he commended the
prudence and ingenuity he had used with regard to
his own interest, and to deliver him from future poverty
and distress. " For the children of this world," added
the blessed Jesus, "are in their generation wiser than
the children of light." They are more prudent and
careful, more anxious and circumspect, to secure their
possessions in this world, than the children of light
are to secure in the next an eternal inheritance. "And
I say unto you, Make to yourselves friends of the
mammon of unrighteousness ; that, when ye fail, they
Life of Christ. 227
may receive you into everlasting habitations." Luke
xvi: 9.
This advice of our Saviour is worthy our most se
rious attention ; the best use we can make of our riches
being to employ them in promoting the salvation of
others. For, if we use our abilities and interests in
turning sinners from the evil of their ways; if we
spend our wealth in this excellent service, from pure
motives, and to the glory of God, we shall have the
good- will of all the heavenly beings, who will greatly
rejoice at the conversion of sinners, and, with open
arms, receive us into the mansions of felicity.
CHAPTER XXIII.
Our Lord is applied to in behalf of poor Lazarus — Cures ten Per
sons of the Leprosy in Samaria, and restores Lazarus to life.
SOON after our blessed Saviour had finished these
discourses, one of his friends named Lazarus, fell
sick at Bethany, a village about two miles from the
countries beyond Jordan, where Jesus was now preach
ing the gospel. The sisters of Lazarus, finding his
sickness was of a dangerous kind, thought proper to
send an account of it to Jesus ; being firmly persuaded,
that he who had cured so many strangers, would
readily come and give health to one whom he loved
in so tender a manner. "Lord," said they, "behold
he whom thou lovest is sick : " they did not add, Come
down and heal him, make haste and save him from
the grave; it was sufficient for them to relate their
necessities to their Lord, who was both able and willing
to help them from their distress.
"When Jesus heard that, he said, This sickness is
not unto death." This declaration of the benevolent
Jesus being carried to the sisters of Lazarus, must
have strangely surprised them, and exercised both
theirs' and his disciples' faith; since it is probable,
Life of Christ. 229
that before the messenger arrived at Bethany, Lazarus
had expired. Soon after, Jesus positively assured his
disciples that " Lazarus was dead."
The evangelist, in the beginning of this account,
tells us, that Jesus loved Martha, and her sister, and
Lazarus, and also, that after he had received the mes
sage, he abode two days in the same place where he
was. His design in this might be to intimate, that
his lingering so long after the message came, did not
proceed from a want of concern for his friends, but
happened according to the counsels of his own wis
dom. For the length of time which Lazarus lay in the
grave put his death beyond all possibility of doubt,
removed every suspicion of fraud, and consequently
afforded Jesus a fit opportunity of displaying the love
he bore to Lazarus, as well as his undoubted resurrec
tion from the dead. His sisters, indeed, were, by this
means, kept awhile in painful anxiety on account of
their brother's life, and at last pierced by the sorrows
of seeing him die ; yet they must surely think them
selves abundantly recompensed by the evidence, ac
cording to the gospel, from this astonishing miracle, as
well as by the inexpressible surprise or joy they felt,
when they again received their brother from the dead.
Jesus having declared his resolution of returning
into Judea, Thomas, conceiving nothing less than de
struction from such a journey, yet unwilling to forsake
his Master, said, "Let us also go, that we may die
with him." Let us not forsake our Master in this
dangerous journey, but accompany him into Judea,
that if the Jews, whose inveteracy we are well ac
quainted with, should take away his life, we may also
expire with him.
230 Life of Christ.
The journey to Judea being thus resolved on, Jesus
departed with his disciples, and, in his way to Bethany
passed through Samaria and Galilee. "And as he
entered into a certain village, there met him ten men
that were lepers, which stood afar off: and they lifted
up their voices, and said, Jesus, Master, have mercy
on us. And when he saw them, he said unto them,
Go, show yourselves unto the priests. And it came to
pass, that as they wefttythey were cleansed." Luke
xvii: 12. ("^*~<-^r
Amon^ these miserable objects, one of them was a
native of the country, who perceiving that his cure was
complete, came back, praising God for the great mercy
he had received. He had before kept at a distance
from our Saviour, but being now sensible that he was
entirely clean, he approached his benefactor, that all
might have an opportunity of beholding the miracle,
and fell on his face at his feet, thanking him, in the
most humble manner, for his condescension in healing
him of so terrible a disease. Jesus, in order to inti
mate that those who were enlightened with the knowl
edge of the truth, ought, at least, to have shown as
great sense of piety and gratitude as this Samaritan,
asked, "Were there not ten cleansed? but where are
the nine ? There are not found that returned to give
glory to God, save this stranger." Luke xvii : 17, 18.
Jesus and his disciples now continued their journey
toward Bethany, where he was informed, by some of
the inhabitants of that village, that Lazarus was not
only dead, as he had foretold, but had now lain in the
grave four days. The afflicted sisters were overwhelmed
with sorrow ; so that many of the Jews from Jerusalem
Same to comfort them concerning their brother.
Life of Christ. 231
It seems the news of our Lord's coming had reached
Bethany before he arrived at the village ; for Martha,
the sister of Lazarus, being informed of his approach,
went out and met him ; but Mary, who was of a more
melancholy and contemplative disposition, sat still in
the house. No sooner was she come into the presence
of Jesus, than, in an excess of grief, she poured forth
her complaint : Lord, said she, if thou hadst complied
with the message we sent thee, I well know that thy
interest with Heaven had prevailed : my brother had
been cured of his disease, and preserved from the
chambers of the grave.
Martha, doubtless, entertained a high opinion of our
Saviour's power: she believed that death did not dare
to approach his presence ; and, consequently, if Jesus
had arrived at Bethany before her brother's dissolution,
he had not fallen a victim to the king of terrors. But
she imagined it was not in his power to heal the sick
at a distance ; though, at the same time, she seemed
to have some dark and imperfect hopes that our blessed
Saviour would still do something for her. "But I
know," said she, "that even now, whatsoever thou wilt
ask of God, God will give it thee." She thought that
Jesus could obtain whatsoever he desired by prayer ;
and therefore did not found hopes on his power, but
on the power of God, through his intercession. She
doubtless knew that the great Redeemer of mankind
had raised the daughter of Jairus, and the widow's son
at Nain, from the dead ; but seems to have considered
her brother's resurrection as much more difficult, prob
ably because he had been longer dead.
But Jesus, who was willing to encourage this imper
feet faith of Martha, answered, "Thy brother shall rise
232 Life of Christ.
again." As these words were delivered in an indefinite
sense, with regard to time, Martha understood them
only as an argument of consolation, drawn from the
general resurrection, and accordingly answered, "I
know that he shall rise again at the resurrection at the
last day." She was firmly persuaded of that important
article of the Christian faith, the " resurrection of the
dead ; " at which important hour she believed her
brother would rise from the dust. And here she seems
to ha^e terminated all her hopes, not thinking that the
73 on of God would call her brother from the sleep of
death. Jesus, therefore, to instruct her in the great
truth, replied, " I am the resurrection and the life."
I am the author of the resurrection, the fountain and
river of that life they shall then receive ; and therefore
can, with the same ease, raise the dead now, as at the
last day. " He that believeth in me, though he were
dead, yet shall he live; and whosoever liveth and
believeth in me shall never die. Believest thou this ? "
To which Martha answered, "Yea, Lord; I believe
that thou art the Christ, the Son of God, which should
come into the world." I believe that thou art the- true
Messiah, so long promised by the prophets, and there
fore believe that thou art capable of performing every
instance of power that thou art pleased to claim.
Martha now left Jesus, and called her sister, ac
cording to his order. Mary no sooner' heard that
Jesus was come, than she immediately left her Jew
ish comforters, who increased the weight of her grief,
and flew to her Saviour. The Jews, who suspected
she was going to weep over the grave of her brother,
followed her to that great Prophet who was going to
remove all her sorrows. Thus the Jews, who caL«e from
Life of Christ. 233
Jerusalem to comfort the two mournful sisters, were
brought to the grave of Lazarus, and made witnesses
of his resurrection.
As soon as Mary approached the great Redeemer of
mankind, she fell prostrate at his feet, and, in a flood
of tears, poured out her complaint : " Lord, if thou
hadst been here my brother had not died." No wonder
the compassionate Jesus was moved at so affecting a
scene : on this side stood Martha, pouring forth a flood
of tears ; at his feet lay the affectionate Mary, weeping
and lamenting her dear departed brother; while the
Jews, who came to comfort the afflicted sisters, unable
to confine their grief, joined the common mourning,
and mixed their friendly tears, in witness of their
love for the departed Lazarus, and in testimony to the
justice of the sisters' grief, for the loss of so amiable,
so deserving a brother. Jesus could not behold the
affliction of these two sisters, and their friends, without
having a share in it himself; his heart was melted at
the mournful scene; "he groaned in spirit, and was
troubled." To remove the doubts and foars of these pious women,
he asked them where they ha I buried Lazarus ? not
that he was ignorant where the body of the deceased
was laid ; he who knew that he w^s dead, when so far
distant from him, and could raise Aim up by a single
word, must have known where his remains were de
posited : to which they answered, " Lord, come and
see." The Son of God, to prove that he vas not only
so, but a most compassionate man, and to sin v us that
the tender affections of the human heart, when kept in
due bounds, and that friendly sorrow, when not immod
erate, and directed to proper ends, are consistent witin
15
234 Life of Christ.
the highest sanctity of the soul, joined in the general
mourning. He wept even to the time he was going
to give the most ample proof of his divinity.
By his weeping, the Jews were convinced that he
loved Lazarus exceedingly ; but some of them inter
preted this circumstance to his disadvantage ; or, ac
cording to their mean way of judging, they fancied
he had suffered him to fall by the stroke of death, for
no other reason in the world, but for want of power
and affection to rescue him. And thinking the miracle
said to have been wrought on the blind man, at the
feast of the tabernacles, at least as difficult as the
curing an acute distemper, they rather called the
former in question, because the latter had been neg
lected. " Could not this man," said they, " which
opened the eyes of the blind, have caused that even
this man should not have died ? "
Our Lord, regardless of their question, but grieving
for the hardness of their hearts and blindness of their
infidelity, groaned within himself, as he walked toward
the sepulchre of the dead. At his coming to the grave,
he said, " Take ye away the stone." To which Martha
answered, " Lord, by this time he stinketh : for he hath
been dead four days." She meant to intimate, that
her brother's resurrection was not now to be expected ;
but Jesus gave her a solemn reproof, to teach her
that there was nothing impossible with God, and that
|he power of the Almighty is not to be circumscribed
within the narrow bounds of human reason. "Said
I not unto thee, that if thou wouldst believe, thou
shouldst see the glory of God ? " i. e., Have but
faith, and I will display before thee the power of
Omnipotence.
Life of Christ. 235
The objections of Martha being thus obviated, she,
with the rest, awaited the great event in silence ; and,
in pursuance with the command of the Son of God,
took away the stone from the place where the dead
was laid. Jesus had, on many occasions, publicly
appealed to his own miracles, as the proofs of his
mission, though he did not generally make a formal
address to his Father before he worked those miracles.
But being now to raise Lazarus from the dead, he
prayed for his resurrection, to convince the spectators
that it could not be effected without an immediate
interposition of the Divine power. " Father," said he,
" I thank thee that thou hast heard me. And I know
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." John xi : 41, 42. I entertain
no doubt of thy empowering me to do this miracle,
and therefore did not pray for my own sake : I well
know that thou hearest me always. I prayed for
<he sake of the people, to convince them that thou
lovest me, hast sent me, and art continually with me.
After returning thanks to his Father for this oppor
tunity of displaying his glory, "he cried with a loud
voice, Lazarus, come forth ! " This loud and efficacious
call of the Son of God awakened the dead ; the breath
less clay was instantly reanimated; and he who had
lain four days in the tomb obeyed immediately the
powerful sound. "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." John xi: 44. It
would have been the least part of the miracle, had
Jesus, by his poweriiu. word, unloosed the napkin
236 Life of Christ.
wherewith Lazarus was bound; but he brought him
out in the same manner as he was lying, and ordered
the spectators to loose him, that they might be the
better convinced of the miracle ; for, in taking off the
grave-clothes, they had the fullest evidence both of his
death and resurrection. For, on the one hand, the
manner in which he was swathed must soon have
killed him, if he had been alive when buried ; which
consequently demonstrated, beyond all exception, that
Lazarus had been dead several days before Jesus
called him again to life ; besides, in stripping him, the
linen probably offered, both to their eye and smell,
abundant proofs of his putrefaction ; and by that means
convinced them that he had not been in a swoon, but
vras really dead. On the other hand, by his lively
countenance appearing, when the napkin was removed,
his fresh color, and his active vigor, those who came
near, and handled him, must be convinced that he was
in perfect health, and had an opportunity of proving
the truth of the miracle by the closest examination.
There is something exceedingly beautiful in our Lord's
behavior on this occasion : he did not utter one upbraid
ing word, either to the doubting sisters or the malicious
Jews, nor did he let fall one word of triumph or exul
tation; "Loose him, and let him go," were the only
words we have recorded. He was on this, as on all
other occasions, consistent with himself, a pattern of
perfect humility and modesty.
Such was the astonishing work wrought by the Son
of God at Bethany ; and, in the resurrection of Laza
rus, thus corrupted, and thus raised by the powerful
call of Jesus, we have a striking emblem and a glorious
earnest of the resurrection of w: bodies from the grave
Life of Christ. 237
at the last day, when the same powerful mandate
which spoke Lazarus again into being, shall collect the
scattered particles of our bodies, and raise them to
immortality. Such an extraordinary power, displayed before the
face of a multitude, and near to- Jerusalem, even over
came the prejudices of some of the most obstinate
among them. Many believed that Jesus could be no
other than the great Messiah so long promised ; though
others, who still expected a temporal prince, and there
fore unwilling to acknowledge him for their Saviour,
were filled with indignation, particularly the chief
priests and elders. But this miracle, as well as all
the rest he had wrought in confirmation of his mission,
was too evident to be denied ; and, therefore, they pre
tended that his whole intention was to establish a new
sect, which would endanger both their church and
nation. "Then gathered the chief priests and the
Pharisees a council, and said, What do we? for this
man doeth many miracles. If we let him thus alone,
all men will believe on him; and the Roman shall
come, and take away both our place and nation." John
xi : 47, 48.
The common people, astonished at his miracles, will,
if we do not take care to prevent it, certainly set him
up for the Messiah ; and the Romans, under pretence
of a rebellion, will deprive us both of our liberty and
religion. Accordingly, they came to a resolution to
put him to death. This resolution was not, however,
unanimous ; for Nicodemus, Joseph of Arimathea, and
other disciples of our Saviour, then members of the
council, urged the injustice of what they proposed" to do,
from the consideration of his miracles and innocence.
238 Life of Christ.
But Caiaphas, the high priest, from a principle of
human policy, told them, that the nature of govern
ment often required certain acts of injustice, in order
to secure the safety of the state. " Ye know nothing
at all, nor consider that it is expedient for us that one
man should die for the people, and that the whole
nation perish not." John xi : 49, 50.
The council having thus determined to put Jesus to
death, deliberated, for the future, only upon the best
methods of effecting it ; and, in all probability, agreed
to issue a proclamation, promising a reward to any
person who would deliver him into their hands. For
this reason, our blessed Saviour did not now go up to
Jerusalem, though he was within two miles of it ; but
went to Ephraim, a city on the borders of the wilder
ness, where he abode with his disciples, being unwil
ling to go far into the country, because the passover, at
which he was to suffer, was now at hand.
While in retirement, the blessed Jesus foretold the
ruin of the Jewish state ; after which, he continued to
preach his divine mission over the adjacent countries,
healing the sick as he went along, and rebuking sin.
At length he returned to Jerusalem, into which he
made a public entry, accompanied by a multitude of
many thousands. This drew upon him the malice of
the Pharisees; but this had no effect upon his con
duct; he continued to preach daily in the temple and
elsewhere, to the multitude who thronged to hear him.
CHAPTER XXIY.
Our Saviour commends even the smallest Act, proceeding from a
truly benevolent motive — predicts the demolition of the mag
NIFICENT Temple of Jerusalem, and delivers several instructive
Parables.
JESUS, some time after, repaired with his disciples,
into the court of the temple, called the treasury,
from several chests being fixed to the pillarB of the
portico surrounding the court, for receiving the offer
ings of those who came to worship in the temple.
While he continued in this court, he " beheld how the
people east money into the treasury : and many that
were rich east in much. And there came a certain
poor widow, and she threw in two mites, which make
a farthing. And he called unto him his disciples, and
6aith unto them, Verily I say unto you, that this poor
widow hath cast more in than all they which have
cast into the treasury. For all they did cast in of their
abundance; but she of her want did cast in all that
she had, even all her living." Mark xii : 41, &c
Though the offering given by this' poor widow was
in itself very small, yet, in proportion to the goods of
life she enjoyed, it was remarkably large; for it was
all she had, even all her living. In order, therefore,
240 Life of Christ.
to encourage charity, and show that it is the disposition
of the mind, not the magnificence of the offering, that
attaches the regard of the Almighty, the Son of God
applauded this poor widow, as having given more in
proportion than any of the rich. Their offerings,
though great in respect to hers, were but a small part
of their estates; whereas her offering was her whole
stock. And from this passage of the gospel we should
learn, that the poor, who in appearance are denied the
means oi doing charitable offices, are encouraged to do
all they can. For how small soever the gift may be,
the Almighty, who beholds the heart, values it, not
according to what it is in itself, but according to the
disposition with which it is given.
On the other hand, we should learn from hence,
that it is not enough for the rich that they exceed the
poor in gifts of charity ; they should bestow in propor
tion to their income ; and they would do well to re
member, that a little given, where a little only is left,
appears a much nobler offering m the sight of the Al
mighty, and discovers a more benevolent and humane
temper of mind, than sums much larger bestowed out
of a plentiful abundance.
The disciples now remembered that their Master, at
the conclusion of his pathetic lamentation over Jeru
salem, had deelared that the temple should not any
more be favored with his presence, till they should say,
" Blessed is he that cometh in the name of the Lord."
A declaration of this kind eould not fail of greatly
surprising his disciples ; and, therefore, as he was de
parting from that sacred structure, they desired him
to observe the beauty of the building ; insinuating,
that they thought it strange he should intimate a?
Life of Christ. 241
intention of leaving it desolate ; that so glorious a fabric,
celebrated in every corner of the earth, was not to be
deserted rashly ; and that they should think themselves
supremely happy, when he, as the Messiah, and de
scendant of David, should take possession of it, and
erect his throne in the midst of Jerusalem. And, as
they went out of the temple, one of his disciples said
unto him, " Master, see what manner of stones and
what buildings are here ! "
The eastern wall of the temple, which fronted the
Mount of Olives, whither the disciples, with their
Master, were then retiring, was built from the bottom
of the valley to a prodigious height, with stones of an
incredible bulk, firmly compacted together, and there
fore made a very grand appearance at a distance.
The eastern wall is supposed to have been the only
remains of Solomon's temple, and had escaped when
the Chaldeans burnt it. But this building, however
strong, or costly it appeared, our Saviour told them
should be totally destroyed. "Seest thou," said he,
"these great buildings? there shall not be left one
stone upon another, that shall not be thrown down."
Mark xiii : 2. That noble edifice, raised with much
labor, and at a vast expense, shall be razed to the very
foundation. The disciples, therefore, when they heard
their Master affirm, that not so much as one of these
enormous stones, which had withstood the fury of
Nebuchadnezzar's army, and' survived the destructive
hand of time, was to be left one upon another, they
perceived that the whole temple was to be demolished
but did not suspect that the sacrifices were to be taken
vway, and a new mode of religion introduced, whieh
endered the temple unnecessary. They, therefore
242 Life of Christ.
flattered themselves, that the fabric then standing,
however glorious it might appear, was too small for
the numerous worshipers who would frequent it, when
all the nations of the world were subject to the Mes
siah's kingdom, and was, therefore, to be pulled down,
in order to be erected on a more magnificent plan,
suitable to the idea they had conceived of his future
empire. Filled with these pleasing imaginations, they
received the news with pleasure, meditating, as they
walked to the mountain, on the glorious things which
were shortly to come to pass. When they arrived
on the Mount of Olives, and their Master had taken
his seat on some eminence, from whence they had
a prospect of the temple, and part of the city, his
disciples drew near, to know when the demolition of
the old structure was to happen, and what were to be
the signs of his coming, and of the end of the world.
" And as. he sat upon the Mount of Olives, the disci
ples came unto him privately, saying, Tell us, when
6hall these things be? and what shall be the sign of thy
coming, and of the end of the world?" Matt, xxiv: 3.
The disciples, by this request, seemed- desirous of
knowing what signs should precede the erection of
that extensive empire, over which they supposed the
Messiah was to reign ; for they still expected he would
govern a secular kingdom. They, therefore, connected
the demolition of the temple with their Master's com
ing, though they had not the least notion that he was
to destroy the nation, and change the form of religious
worship. They, therefore, meant by the "end of the
world," or, as the words should have been translated,
the end of the ages, the period of the political gov
ernment, then executed by the heathen procurators',
Life of Christ. 243
and considered their Master's coming to destroy the
constitution then subsisting, as a very desirable event.
They also thought the demolition of the temple proper,
as they expected a larger and more superb building,
proportioned to the number of the Messiah's subjects,
would be erected in its stead.
That this is the real sense of the disciples' question,
will sufficiently appear, if we consider that the dis
ciples were delighted with the prospect; whereas, if
they had meant, by the end of the world, the final
period of all things, the destruction of the temple
would have exhibited to them, in their present temper
of mind, a melancholy prospect, which they could not
have beheld without a deep concern. Our blessed
Saviour, therefore, was careful to convince them of
their mistake, by telling them, that he was not come
to rule a secular empire, as they supposed, but to
punish the Jews for their perfidy and rebellion, by
destroying both their temple and nation. "Take heed,"
said he, " that no man deceive you. For many shall
come in my name, saying, I am Christ; and shall
deceive many."
This caution was far from being unnecessary, be
cause, though his disciples were to see their Master
ascend into heaven, they might take occasion, from
the prophecy, to think that he would appear again on
earth, and, therefore, be in danger of seduction by the
false Christs that should arise. " And when ye shall
hear of wars, and rumors of wars : see that ye be not
troubled : for all these things must come to pass, but
the end is not yet." Before this nation and temple
are destroyed, terrible wars will happen in the land ;
"For nation shall rise against nation, and kingdom
11*
5244 Life of Christ.
against kingdom: and there shall be famines, and
pestilences, and earthquakes, in divers places." Matt.
xxiv: 7. These are- the preludes of the important
event, forerunners of the evils which shall befall this
nation and people. At the same time you shall meet
with hot persecutions ; walk therefore circumspectly,
and arm yourselves, both with patience and fortitude,
that you may be able to perform your duty, through
the whole course of these persecutions; for ye shall
be brought before the great men of the earth for my
sake. "But when they shall lead you, and deliver
you up, take no thought before hand what ye shall
speak, neither do ye premeditate ; but whatsoever shall
be given you in that hour, that speak ye : for it is not
ye that speak, but the Holy Ghost." Mark xiii : 11.
During this time of trouble and confusion, he told
them, the perfidy of mankind should be so great
towarcL,one another, that "brother shall betray the
brother to death, and the father the son ; and children
shall rise up against their parents, and shall cause
them to be put to death." The unbelieving Jews, and
apostate Christians, shall commit the most enormous
and inhuman crimes. It is, therefore, no wonder that
the perfidy and wickedness of such pretended Chris
tians should discourage many disciples, and greatly
hinder the propagation of the gospel. But he who
lives by faith, during these persecutions, and is not led
away by false Christians, shall escape that terrible
destruction, which, like a deluge, will overflow the
land. And when Jerusalem shall be surrounded with
armies, pagan armies, bearing on their standards the
images of their gods, the " abomination of desolation "
mentioned by the prophet Daniel, then let him who
Life of Christ. 245
readeth the predictions of that prophet understand,
that the end of the city and sanctuary, together with
the ceasing of sacrifices and oblations there predicted,
is come, and consequently the final period of the Jew
ish polity. " Then let them which are in Judea flee to
the mountains ; and let them which are in the midst of
;t depart out." Luke xxi: 21. "Let him which is on
the house-top not come down to take anything out of
bis house: neither let him which is in the field return
back to take his clothes." Matt, xxiv : 17, 18. Then
shall be fulfilled the awful predictions of the prophet
Daniel, and the dreadful judgments denounced against
the impenitent and unbeheving. In those days of ven
geance, the women who are with child, and those who
Lave infants hanging at their breasts, shall be particu-
arly unhappy, because they can not flee from the
spending destruction. " But pray ye that your flight
ite not in the winter," when the badness of the roads,
and the rigor of the season, will render speedy travel
ing very troublesome, if not impossible; "neither on
the Sabbath-day," when you shall think it unlawful.
" For then shall be great tribulation, such as was not
since the beginning of the world to this time, no, nor
ever shall be." This is confirmed by what Josephus
tells us, that no less than eleven hundred thousand
perished in the seige.
The heavenly prophet added, that except the days
of tribulation should be shortened, none of the in
habitants of Jerusalem and Judea, of whom he was
speaking, should escape destruction: in confirmation
of which Josephus tells us, that the quarrels which
raged during the siege were so fierce and obstinate,
that both within the walls of Jerusalem, and without
246 Life of Christ.
in the neighboring country, the whole land was one
continued scene of horror and desolation; and had
the siege continued much longer, the whole nation of
the Jews had been totally destroyed, according to our
Lord's prediction. " But," added our blessed Saviour,
" for the elect's sake, whom he hath chosen, he hath
shortened the days." By the elect, are meant such of
the Jews as had embraced the doctrines of the gospel,
and particularly those who were brought in with the
believing Gentiles.
As it is natural, in time of trouble, to look with
eager expectation for a deliverer, our blessed Saviour
cautioned his disciples not to listen to any pretences
of that kind, as many false Christs would arise, and
deceive great numbers of the people. A prediction
that was fully accomplished, during the terrible siege
of Jerusalem by the Romans; so Josephus tells us,
that many arose, pretending to be the Messiah, boast
ing that they would deliver the nation from all its
enemies. And the multitude, always too prone to listen
to deceivers who promise temporal advantages, giving
credit to those deceivers, became more obstinate in
their opposition to the Romans, and thereby rendered
their destruction more severe and inevitable. And
what still increased the infatuation of the people, was
their performing wonderful things during the war;
end accordingly, Josephus calls them magicians and
sorcerers. Hence we see the propriety of the cau
tion given by the Son of God, who foretold that
" they should show great signs and wonders, insomuch
that, If it were possible, they would deceive the very
elect. But take heed ; behold, I have foretold you all
things." And, as the partizans of the false Christ might
Life of Christ. 247
pretend, that the Messiah was concealed awhile for
fear of the Romans, and the weaker sort of Christians,
without this warning, have imagined that Christ was
actually returned to deliver the nation in its extremity,
and to punish their enemies, who now so cruelly op
pressed them, and that he would show himself as soon
as it was proper, the blessed Jesus thought proper to
caution them against this particular; "Wherefore if
they shall say unto you, Behold, he is in the desert ; go
not forth : behold, he is in the secret chambers ; believe
it not. For as the lightning cometh out of the east,
and shineth even unto the west, so shall also the com
ing of the Son of Man be." Matt, xxiv : 26, &c. The
coming of the Son of Man shall be like lightning, swift
and destructive. But he will not come personally;
his servants only shall come, the Roman armies, who
by his command, shall destroy this nation, as eagles
devour their prey.
Having thus given them a particular account of
the various circumstances which should precede the
destruction of Jerusalem, he next described that catas
trophe itself, in all the pomp of language and imagery
made use of by the ancient prophets when they fore
told the destruction of cities and kingdoms. " But in
those days, after that tribulation, the sun shall be dark
ened, and the moon shall not give her light ; and the
stars of heaven shall fall, and the powers that are in
heaven shall be shaken." Mark xiii: 24. "And upon
the earth distress of nations, with perplexity ; the sea
and the waves roaring ; men's hearts failing them for
fear, and for looking after those things which are coming
on the earth." Luke xxi: 25, 26.
Whoever shall compare the prediction of our Saviour
248 Life of Chrisi.
with the history Josephus wrote of the war, can not
fail of being struck with the wisdom of Christ, and
acknowledge that his prediction was truly divine : for
as the Jewish nation was at this time in the most
flourishing state, the event here foretold appeared alto
gether improbable. Besides, the circumstances of the
destruction are very numerous and surprisingly great :
and the whole delivered without any ambiguity. It
is, therefore, a prophecy of such a kind as could never
have been uttered by any impostor, and consequently
the person who delivered it was acquainted with the
secret counsels of heaven, and was truly divine.
Having thus generally described the future state of
retribution, our Lord passed to the consideration of the
general judgment, when those rewards and punish
ments should be distributed to their utmost extent.
This could not fail of animating his disciples to a
vigorous discharge of their duty : and by the striking
representation of the last judgment he has here given,
must greatly tend to rouse the consciences of men from
their lethargy, and consider, before it be too late, " the
things which belong to their peace."
Then shall the kingdom of heaven, the gospel king
dom, in the last dispensation of it, when the kingdom
of grace is going to be swallowed up in the kingdom
of glory, "be likened unto ten virgins, which took
their lamps, and went forth to meet the bridegroom.
And five of them were wise, and five were foolish."
They that were foolish took their lamps, but put no oil
in their vessels ; knowing that it was uncertain when
the bridegroom would arrive, and that they might in
all probability wait long for his coming. Nor were
they mistaken : for the bridegroom did not come as
Life of Christ. 249
60«*i as they expected. " While the bridegroom tarried,
they all slumbered and slept. And at midnight there
was a great cry made, Behold, the bridegroom cometh ;
go ye out to meet him. Then all those virgins rose,
and trimmed their lamps. And the foolish said unto
the #rise, Give us of your oil ; for our lamps are gone
out. But the wise answered, saying, Not so; lest
there be not enough for us and you : but go ye rather to
them that sell, and buy for yourselves. And while they
went to buy, the bridegroom came ; and they that were
ready went in with him to the marriage : and door was
6hut. Afterward came also the other virgins, saying,
Lord, Lord, open to us. But he answered and said,
Verily I say unto you, I know you not. Watch there
fore, for ye know neither the day nor the hour wherein
the Son of Man cometh." Matt, xxv : 6, &c.
In oider to understand this parable, we must re
member that it alludes to the custom of the eastern
people. It was usual with them for the bridegroom
to bring his bride home in the evening, sooner or
later, as circumstances might happen ; and, that they
might be received properly at his house, his female
acquaintances, especially those of the younger sort,
were invited to come and wait with lamps, till some
of his retinue, dispatched before the rest, informed
them that he was near at hand; upon which they
trimmed their lamps, went forth to welcome him, and
conduct him, with his bride, into the house ; for which
they were honored as guests at the marriage feast,
and shared in the usual festivities. To ten such vir
gins our blessed Saviour compares those to whom the
gospel is preached ; because this was the general num
ber appointed to wait on the bridegroom : and to these
16
250 Life of Christ.
all Christian professors may be likened, who, taking
their lamp of Christian profession, go forth to meet
the bridegroom; that is, consider themselves candi
dates for the kingdom of heaven, and desire to be
admitted, with Christ, the celestial bridegroom, into
the happy mansions of immortality. ^
We must remember, that there always was, and
always will be, a mixture of good and bad in the
church, till the great day of separation arrives. The
weakness of the foolish is represented by their taking
no oil in their vessels, with their lamps ; that is, the
foolish professors content themselves with the bare
lamp of profession, and never think of furnishing it
with the oil of divine graee, the fruit of which is a life
of holiness. Whereas, the wise, well knowing that a
lamp, without the supply of oil, would be speedily ex
tinguished — that faith, without love or holiness, will
be of no consequence — take care to secure a supply
for themselves of the divine grace, and to display in
their lives the works of love and charity. While those
virgins, though differently supplied, waiting the com
ing of the bridegroom, all slumbered and slept; that
is, as some think, all Christians, both good and bad,
the sincere and the hypocrite, lie down together in the
sleep of death, and while the bridegroom delays his
coming, slumber in the chambers of the dust. But
others suppose, that this argues the want of vigilance
and care, even in the wise as well as foolish ; that few,
if any, are so attentive as they ought to be to the
coming of the Lord.
The Jews have a tradition, that Christ's coming to
judgment will be at midnight : which agrees with that
particular in the parable, "At m'dnighi mere was a
Life of Christ. 251
cry made, Go ye out to meet him." But, however
this be, whether he will come at midnight, or in the
morning, ib*will be awfully sudden and alarming. The
great cry will be heard to the end of the earth ; the
trumpet shall soundf and the mighty archangel's voice
pierce even the bowels of the earth and the depths of
the ocean : " Behold the bridegroom cometh : go ye out
to meet him." The graves, both earthly and watery,
must surrender their clayey tenants, and all will then
begin to think how they may prepare themselves to
find admittance to the marriage-supper of the Lamb :
"Then all those virgins arose, and trimmed their
lamps." But the foolish soon perceived their folly;
their lamps were gone out, totally extinguished, and
they had no oil to support the flame. In like manner
the hypocrite's hope shall perish. But the wise were
in much happier condition : they had oil in their ves
sels, sufficient for themselves, but none to spare ; for,
when the foolish virgins would have procured some
from them, they denied their request, fearing there
would not be enough for both.
There are here beautifully represented nominal and
sincere Christians. The former, having only the bare
lamp of a profession, and who have not been solicitous
to gain the oil of divine grace, by a constant use of
the means assigned, will fare like the foolish virgins ;
while the latter, whose hearts are filled with divine
oil, will, like the wise virgins, enter into the joy of the
Lord. But the foolish, going to purchase oil, missed the
bridegroom, and, behold, "the door was shut." They
at last, however, reached the gate, and, with great
importunity, cried, "Lord, Lord, open unto us." But
he answered, and said, "Verily I say unto you, I know
252 Life of Christ.
you not." As you denied me on earth, I deny you
now ; depart from me, I know you not. How justly,
therefore, did our blessed Saviour bid us all watch,
that we may be found ready whenever he cometh, or
commands, by the king of terrors^ our attendance be
fore his judgment seat. Let us not refuse this kind
invitation of being constantly prepared to meet the
heavenly Bridegroom ; let us get our lamps filled with
oil, that we may be ready to follow our great Master
into the happy mansions of the heavenly Canaan.
But, as this duty was of the utmost importance, our
blessed Saviour, to show us more clearly the nature
and use of Christian watchfulness, to which he exhorts
us at the conclusion of the parable of the ten virgins,
added another, wherein he represented the different
characters of a faithful and slothful servant, and the
difference of their future acceptation. This parable,
like the former, is intended to stir us up to a zealous
preparation for the coming of our Lord, by diligence
in the discharge of our duty, and by a careful improve
ment of our souls in holiness ; and, at the same time,
to expose the vain pretences of hypocrites, and to de
monstrate that their fair speeches and outward forms,
without the power of godliness, will be of no service
whatever in the last day of account.
The Son of Man, said he, may, with respect to his
final coming to judge the world, be likened unto "a
man traveling into a far country, who called his own
servants, and delivered unto them his goods. And
unto one he gave five talents, to another two, and to
another one; to every one according to his several
ability : and straightway took his journey." Immedi
ately on his master's departure, he who had received
Life of Christ. 253
the five talents lost no time, but traded with the same;
and his increase was equal to his industry and appli
cation; he made them other five talents. He that
received two talents did the same, and had equal
success. But he that received one, very unlike the
conduct of his fellow servants, went and digged in the
earth, anJ hid his lord's money, idle, useless, unem
ployed, and unimproved. After a long time, and at
an hour when they did not expect it, the lord of those
servants returned, called them before him, and ordered
them to give an account of their several trusts. Upon
which, he that had received five talents, as a proof of
his fidelity, produced other five talents, saying "Lord,
thou deliveredst unto me five talents ; behold, I have
gained besides them five talents more." Matt, xxv: 20.
His lord, highly applauding his industry and fidelity
said to him," Well done, thou good and faithful servant;
thou hast been faithful over a few things, I will make
thee ruler over many things : enter thou into the joy
*f thy lord." Matt, xxv: 21. In like manner also,
he that had received two talents, declared he had
gained two other ; upon which he was honored with
the same applause, and admitted into the same joy with
his fellow servant ; their master having regard to the
industry and fidelity of his servants, not to the number
of the talents only, but the greatness of their increase.
After this, he that had received the one talent came,
and, with a shameful falsehood, to excuse his vile in
dolence, said, " Lord, I knew thee that thou art a hard
man, reaping where thou hast not sown, and gathering
where thou hast not strewed: and I was afraid, and
went and hid thy talent in the earth ; lo, there thou
hast that is thine." Matt, xxv: 24, 25. The perversion
254 Life of Christ.
of even the smallest portion of grace greatly excited the
resentment of his lord, who answered, "Thou wicked
and slothful servant, thou knewest that I reap where I
sowed not, and gather where I have not strewed : thou
oughtest therefore to have put my money to the exchan
gers, and then at my coming I should have received
mine own with usury. Take, therefore, the talent from
him, and give it unto him that hath ten talents. For
unto every one that hath shall be given, and he shall
have abundance : but from him that hath not shall be
taken away even that which he hath. And cast ye the
unprofitable servant into outer darkness : there shall be
weeping and gnashing of teeth." Matt, xxv: 26, &c.
Such is the parable of the talents, as delivered by
our blessed Saviour; a parable containing the mea
sures of our duty to God, and the motives which
iforce it, all delivered in the plainest and simplest
manner. But its views are so extensive and affecting,
that while it instructs the meanest capacity, it engages
reverence and attention from the greatest, and striked
an impression on the most approved understanding.
We are to consider God as our Lord and Master, the
author and giver of every good gift, and ourselves as
his servants or stewards, who, in various instances and
measures, have received from his goodness such bless
ings and abilities as may fit us for the several stations
and offices of life to which his providence may appoint
us. But then we are to observe, that these are com
mitted to us as a trust or loan, for whose due manage
ment we are accountable to the donor. If we faithfully
acquit ourselves of this probationary charge, we shall
receive far greater instances of God's regard and favor;
but if we are remiss and negligent, we must expect to
Life of Christ. 255
feel his resentment and displeasure. A time will
come, and how near it may be, none of us can tell,
when our great Master will demand a particular ac
count of every talent he hath committed to our care.
This time may, indeed, be at a distance; for it is
uncertain when the king of terrors will receive the
awful warrant to terminate our existence here below :
yet it will certainly come, and our eternal happiness or
misery depends upon it; so that we should all have it
continually in our thoughts, and engraven, as with the
point of a diamond, on the tables of our hearts.
We learn, from this instructive parable, that infinite
Wisdom hath intrusted men with different talents, and
adjusted them to the various purposes of human life.
But though the gifts of men are unequal, none can
with justice complain ; since whatever is bestowed, be
it more or less, is a favor entirely unmerited. Each
then should be thankful, and satisfied with his portion ;
and, instead of envying the more liberal endowments
of others, apply himself to the improvement of his own.
And it should be observed, that the difficulty of the task
is in proportion to the number of talents committed to
each. He who had received five, was to gain other
five; and he who had received two was to account
for other two. Surely, then, we have no reason to
complain, if our Master has laid on us a lighter burden,
a more easy and less service, than he has on others;
especially, as our interest in the favor of the Almighty
does not depend on the number of our talents, but on our
diligence and application in the management of them :
so that the moral design of this parable is, to engage our
ntmost^attention to improve sueh talents as our heavenly
Father has thought proper to bestow upon us.
CHAPTER XXV.
Our blessed Lord is anointed by a poor but pious Woman — The
perfidious Judas consents to betray his Master — The humble
Jesus washes the Feet of his Disciples, and foretells that Dis
ciple TVHO WAS TO BETRAY HIM INTO THE HANDS OF HIS INVETERATE
Enemies.
THE blessed Jesus used frequently to retire in the
evening from the city to the Mount of Olives, and-
there spend the night, either in some village or the
gardens, either to avoid falling into the hands of his
enemies, or for the sake of a little retirement. They
did not, indeed, presume to attack him, while he was
surrounded by his followers, in the day-time ; but, in
all probability, had he lodged within the city, they
would have apprehended him during the darkness and
silence of the night.
When our blessed Saviour had finished these par
ables, he added a short account of his own death, in
order to fortify his disciples against a greater trial than
they had yet met with ; namely, the sufferings of their
Master. "And it eame to pass, when Jesus had
finished all these sayings, he said unto his disciples, Ye
know that after two days is the feast of the passover,
Life of Christ. 257
and the Son of Man is betrayed to be crucified. Then
assembled together the chief priests, and the scribes,
and the elders of the people, into the palace of the
high priest, who was called Caiaphas, and consulted
that they might take Jesus by subtilty, and kill him.
But they said, Not on the feast day, lest there be an
uproar among the people." Matt, xxvi : 1, &c.
When the evening approached, our blessed Saviour,
with his disciples, repaired to Bethany, and entered
the house of Simon the leper — probably one who ex
perienced the healing efficacy of his power. But while
he sat at meat, a woman, who had also, doubtless,
been an object of his mercy, came and poured a box
of precious ointment upon his head. This action dis
pleased his disciples, who knew that their Master was
not delighted with luxuries of any kind : and therefore
they rebuked the woman, imagining that it would have
been more acceptable to the Son of God, if the oint
ment had been sold, and the money distributed among
the sons and daughters of poverty and affliction. To
reprove the disciples, Jesus told them, that it had
pleased the divine Providence to order that there
should always be persons in necessitous circumstances,
that the righteous might never want occasions for
exercising their charity; but that those who did not
testify their love to him, would never more have the
opportunity of doing it, as the time of his ministry
was near its period, when the king of terrors should
enjoy a short triumph over his body, and therefore
this woman had seasonably anointed him for his
burial. And to make them sensible of their folly, in
blaming the woman for this expression of love to him,
he assured them, that she should be highly esteemed
258 Life of Christ.
for this action in every part of the world, and her
memory live to the latest period of time.
Judas Iscariot, (one of the twelve, having been more
forward than the rest in condemning the woman,
thought the rebuke was particularly directed to him,)
stung with the guilt of his own conscience, arose from
the table, and went immediately into the city, to the
high priest's palace, where he found the whole council
assembled. His passion would not suffer him to reflect
on the horrid deed he was going to commit : he im
mediately promised, for the reward of thirty pieces of
silver, to betray into their hands his Lord and Master.
Having thus engaged with the rulers of Israel, to
put into their hands a person who had often invited
them, in the most pathetic manner, to embrace the
gracious terms of the gospel offered by the Almighty,
he sought an opportunity to betray him in the absence
of the multitude
Our Lord, who well knew that the time of his suf
fering drew nigh, desired, therefore, to celebrate the
passover with his disciples. He was now going to
finish the mighty work for which he came into the
world ; and therefore would not neglect to fulfill the
smallest particular of the law of Moses. He therefore
sent two of his disciples into the city to prepare a
lamb, and make it ready for eating the passover;
telling them that they should meet a man, bearing a
pitcher of water, who would conduct them to his
house, and show them a large upper room, furnished,
where they were to make ready for him. He was
willing, in this last transaction, to convince his disci
ples, that he knew every thing that should befall him ;
that his sufferings were all foretold by the Almighty;
Life of Christ. 259
and that they were all, on his own account, submitted
untc voluntarily.
When night approached, Jesus left Bethany, and
every thing being ready for him at the time he entered
into the city, he sat down at the appointed hour.
But knowing that his sufferings were now near, he
told his disciples, in^the most affectionate manner,
that he had greatly longed to eat the passover with
them before he suffered, in order to show them the
strongest proofs of his love. These proofs were to
give them a pattern of humility and love, by washing
their feet ; instructing them in the nature of his death,
and a propitiatory sacrifice ; instituting the sacrament,
in commemoration of his sufferings ; comforting them
by the tender discourses recorded John xiv, xv, xvi, in
which he gave them a variety of excellent directions,
together with many gracious promises; and recom
mending them to the kind protection of his heavenly
Father. '• With desire I have desired to eat this pass-
over with you before I suffer. For I say unto you, I
will not any more eat thereof, until it be fulfilled in
the kingdom of God."
Having thus spoken, he rose from the table, laid
aside his garments, like a servant, and with all the
officiousness of a humble minister, washed the feet of
his disciples without distinction, though one of them,
Judas Iscariot, was a monster of impiety ; that they
might at once behold a conjunction of love and hu
mility, of self-denial and indifference represented by a
person glorious beyond expression, their great Lord
and Master. He washed their feet, (according to a
custom which prevailed in those hot countries, both
before and after meat,) in order to show them an
260 Life of Christ
example of the utmost humility and condescension. The
omnipotent Son of the Father lays every thing aside,
that he may serve his followers; heaven stoops to
earth, one abyss calls upon another, and the miseries
of man, which were almost infinite, are exceeded by
a mercy equal to the immensity of the Almighty. He
deferred this ceremony, which w|is a customary civility
paid to honorable strangers at the beginning of their
feast, that it might be preparatory to the second, which
he intended should be a feast to the whole world, when
all the followers of the blessed Jesus should have an
opportunity, in a spiritual manner, of feeding on his
flesh, and drinking his blood. When our blessed Sa
viour came to Peter, he modestly declined it ; but his
Master told him, if he refused to submit implicitly to all
his orders, he could have no part with him. On which
Peter cried out, "Lord, not my feet only, but also my
hands and my head." But Jesus told him, that the per
son washed had no reason to wash any part of the
body except the feet, which he might have dirtied by
walking from the bath : adding, "Ye are all clean, as to
the outward laver, but not as to the inward and spirit
ual laver : I well know that one of you will betray me."
When our gracious Lord had finished chis menial
service, he asked his disciples, if they knew the mean
ing of what he had done, as the action was purely
emblematical ? You truly, added he, style me Master
and Lord ; for I am the Son of God and the Saviour of
the world. But if I, your Master and your Lord, have
condescended to wash your feet, you surely ought to
perform, with the utmost pleasure, the humblest offices
of love one to another. I have set you a pattern of
humility, and I recommend it to you.
Life of Christ. 261
And certainly nothing can more effectually show us
the necessity of this heavenly temper of mind, than its
being recommended to us by so great an example ; a
recommendation which, in the present circumstances,
was particularly seasonable; for the disciples having
heard their great Master declare that the kingdom of
heaven was at hand, their minds were filled with am
bitious thoughts. And therefore our blessed Saviour
added, Ye need not be ashamed to follow my example
in this particular ; for no servant can think it beneath
him to condescend to perform those actions his Lord
has done before him. And therefore, if he knows his
duty, he will be happy if he practices it. He, more
over, added, that though he had called them all to the
apostleship, and knew the secret dispositions of every
heart before he chose them, they need not be surprised
that one among them should prove a traitor, as thereby
the Scripture would be fulfilled: "He that eateth
bread with me, hath lifted up his heel against me."
As our blessed Saviour was now to be but a short
time with his disciples, he thought proper to take his
farewell of them, which he did in a -most affectionate
manner. These melancholy tidings greatly troubled
them. They were unwilling to part with so kind a
friend, so dear a master, so wise a guide, and so profit
able a teacher ; especially, as they thought they should
be left in a forlorn condition, a poor and helpless prey
to the rage and hatred of a blind and malicious genera
tion. They seemed willing to die with their Lord, if
that might be accepted. Why can not I follow thee ?
I will lay down my life for thee ! was the language of
one, and even all of them ; but they could not support
the thought of a disconsolate separation. Their great
262 Life of Christ.
and compassionate Master, seeing them thus dejecsed,
endeavored to cheer their drooping spirits: "Let not
your hearts be troubled." Listen attentively to what
I am going to deliver for your consolation: "I am
going to prepare a place for you ; I will come again,
and receive you to myself, that where I am there ye
may be also." A reviving word of promise. They
were one day to meet again their dear, their affec
tionate Master, in a place where they should five
together to eternity.
But death makes so vast a distance between friends,
and the disciples then knew so little of a future state,
that they seemed to doubt whether they should, after
their parting, meet their great Redeemer. They nei
ther knew the place where he was going, nor the way
that led to his kingdom: "Lord," said they, "as we
know not whither thou goest, how can we know the
way?" In answer to this question, he told them,
that he was " the way, the truth, and the life ; " as if
he had said, Through the propitiatory sacrifice I am
about to offer, the sacred truths I have delivered, and
the divine assistance which I shall hereafter dispense,
you are to obtain that happiness which I go to prepare
for you. But, lest these arguments should not be suffi
cient to quiet their minds, he had still another, which
could not fail of success : " If ye love me," says he,
"ye will rejoice, because I said, I go to the Father:"
intimating, that he would consider it as a proof of
their love to him, if they ceased to mourn. They
doubtless thought, that by grieving for his death, they
expressed their love to their Master, and it might seem
strange that our Saviour should put so contrary an
interpretation on their friendly sorrow, or require so
Life of Christ. 263
unnatural a thing of them, as to rejoice at his departure.
What, (they might think,) shall we rejoice at so amia
ble a friend's removal from us? or can we be glad
that he retires and leaves us in this vale of misery ?
No, it is impossible; the human heart, on so melan
choly an occasion, can have no disposition to rejoice.
Our blessed Saviour, therefore, adds this reason, to
solve the seeming paradox : because he was going to
his Father ; that is, he was going to ascend to the right
hand of infinite Power, from whence he would send
them all the assistance they could desire. It must not,
however, be supposed, that he meant by these words,
that his disciples should not be concerned at his death,
or that they could not love him unless they expressed
a visible joy on this occasion. That would, indeed,
have been a hard interpretation of their grief: he knew
their grief flowed from love ; and that if their love had
not been strong, their sorrow had been much less. In
deed, their Master was fully convinced that love was
the occasion of their sorrow ; and, therefore, he used
these arguments to mitigate it, and direct it in a proper
course. Nor did our Lord intend to intimate that all
sorrow for so worthy a friend was unlawful, or an un
becoming expression of their love : doubtless he was
not displeased to see his disciples so tenderly affected
at his removal from them. He who shed tears at the
grave of Lazarus, blended with sighs and groans, can
not be thought to forbid them wholly at his own. He
therefore did not chide his disciples with angry re
proaches, as though they had been entirely in the
wrong, but gently reasoned with them by kind per
suasions : " Let not your hearts be troubled ; " as rather
pitying than condemning their sorrow.
264 Life of Christ.
Soon after Jesus had spoken these things, his hes i
was greatly troubled to think that one of his discip) s
should prove his enemy ; he complained of it at the
table, declaring that one of them should betray him.
This moving declaration greatly affected the disciples ;
and they began every one of them to say to their
Master, "Lord, is it I? " But Jesus giving them no
decisive answer, John, the beloved disciple, whose
sweet disposition, with other amiable qualities, is per
petuated in the peculiar love his great Master bore
him, and was now reclining on his bosom, asked him,
who among the disciples could be guilty of so detest
able a crime? Jesus told him, that the person to
whom he should give the sop, when he had dipped it,
was he who should betray him. Accordingly, as soon
he had dipped the sop in the dish, he gave it to Judas
Iscariot, saying to him, at the same time, " That thou
doest, do quickly." Judas received the sop, without
knowing anything of what his Master had told the
beloved disciple : nor did any of the disciples, except
St. John, entertain the least suspicion that Judas was
the person who would betray their Master.
The innocent disciples were, indeed, so deeply af
fected with his declaration that one of them should be
tray him, that they did not remark the words of Jesus
to his apostate disciple ; but continued to ask him who
was the person, that should be guilty of so base a
crime ? Willing, at last, to satisfy their importunity,
the blessed Jesus declared, that the person who dipped
his hand with him in the dish should betray him. This,
to the eleven, was a joyful declaration, but confound
ing, in the highest degree, to Judas. Impudent as he
was, it struck him speechless, pointing him out plainly,
Life of Christ. 265
and displaying the foulness of his heart. While Judas
continued mute with confusion, the blessed Jesus de
clared that his death should be brought according to
the decrees of Heaven, though that would not, in the
least mitigate the crime of the person who betrayed
him : adding, " it had been good for that man if he
had not been born." Judas, having now recovered
himself a little, asserted his innocence, by a question
which implied a denial of the charge. But his Master
soon silenced him, by positively affirming that he was
really the person.
As various conjectures have been formed concerning
the motives which induced the perfidious Judas cruelly
to deliver up his innocent Master into the hands of his
enemies, it may not be improper to cite those which
appear to be most probable, though the decision must
be entirely left to the reader.
Some are of opinion, that he was induced to commit
this villainy by the resentment of the rebuke given
him by his Master, for blaming the woman who came
with the precious ointment, and anointed the head of
Jesus, as he sat at meat in the house of Simon the
leper. But, though this had, doubtless, its weight with
the traitor, yet it could not, I think, be his only motive ;
because the rebuke was given in general to all the dis
ciples, who had certainly been forward with him in
censuring the woman. Nor can we imagine, even if
he had been rebuked alone, that so mild a reproof
could provoke any person, however wicked, to the
horrid act of murdering his friend ; much less Judas,
whose covetous disposition must have disposed him
to bear every thing from his Master, from whom he
expected the highest preferment, if he should openly
266 Life of Christ.
declare nimself the Messiah, and take the reins of
government into his own hands.
Others think, that Judas betrayed his Master through
covetousness. But, if we understand by coyetousness,
the reward given by the priests, this opinion is equally
defective ; for the sum was too small for the most sor
did wretch to think equivalent to the life of a friend,
especially when he expected from him the highest
posts and advantages.
Others attribute the perfidy of Judas to his doubt
ing whether his Master was the Messiah ; and that he
betrayed him in a fit of despair. But, of all the solu
tions, this is the worst founded. For, if Judas believed
his Master to be an impostor, he must have observed
something in his behaviour which led him to form, such
an opinion of him ; and, in that case, he would doubt
less have mentioned it to the chief priests and elders,
when he made the contract with them; which it is
plain he did not, as they would have reminded him of
it, when he came back and expressed his remorse for
what he had done.
In fine, the supposition that Judas believed his
Master to be an impostor, is directly confuted by the
solemn declaration he made to the priests, when he
declared the deepest conviction of the innocence of
our great Redeemer: "I have sinned," says he, "in
betraying innocent blood."
It must be remembered, that the remorse he felt for
bis crime, when he saw his Master condemned, was
too bitter to be endured ; so' that he fled even to the
king of terrors for relief.
CHAPTER XXVI.
Jesus institutes the Sacrament, in commemoration of his De ith and
Sufferings — Settles a Dispute which arose among his Disci
ples — Predicts Peter's Cowardice in denying his Master —
Fortifies his Decwles against the approaching Shock — Fore
tells Peter's Cowardice again — Preaches to, and prays with
his Disciples for the last time — Passionate Address of our
Lord to his Father in the Garden.
THE great Redeemer, ever mindful of the grand
design of his mission, even the salvation of lost
and perishing sinners, was not in the least affected by
the treachery of his apostate disciple: /for, knowing
that he must become a sacrifice for sin; j&c., he insti
tuted the sacrament of his supper, to perpetuate the
memory of it through all ages. Accordingly, as they
were eating the paschal supper, "Jesus took bread,
and blessed it, and brake it, and gave it to the disci
ples, and said, Take, eat; this is my body." Matt,
xxvi : 26. Observe this rite no longer in remembrance
of your deliverance from Egypt, but in remembrance
of me, who, by dying for you, will bring you out of
the spiritual bondage, a bondage far worse than the
Egyptian under which your fathers groaned, and will
estabUsh you in the glorious liberty of the children of
God. Do it in remembrance of me, who, by laying
268 Life of Christ.
down my life, will ransom you from sin, from death,
from hell, and will set open the gates of heaven to you,
that you may enter immortality in triumph.
Having given the bread to his disciples, he also took
the cup, and gave it to them, saying, " Drink ye all
of it ; for this is my blood of .the new testament, which
is shed for many for the remission of sins." Matt.
xxvi : 27, 28.
All of you, and all of my disciples, in all ages, must
drink of this cup, because it represents my blood shed
for the remission of the sins of mankind : my blood
by which the new covenant between God and man is
ratified. It is, therefore, my blood of the new cove
nant ; so that this institution exhibits to your joyful
meditation, the grand basis of the hopes of the chil
dren of men, and perpetuates the memory of it to the
end of the world. He added, " I will not drink hence
forth of the fruit of the vine, until that day when I
drink it new with you in «oy Father's kingdom."
Matt, xxvi: 29.
The manifestation of the Son of God is the most
illustrious, the most momentous event, that is possible
to engage the meditations of men. To his life and
death, his resurrection and ascension into glory, we
are indebted for our hopes and assurances of pardon,
for our peace and happiness. To procure our salvation,
he made the most amazing condescension from the dig
nity he enjoyed with his Father, by putting on the veil
of flesh; he poured divine instruction from his lips,
and shone forth with an all-perfect and all-lovely exam
ple. For our benefit, he submitted to a course of the
most cruel treatment from his bitter enemies, to the
agonies of the cross, and to the stroke of the king
Life of Christ. 269
of terrors. For our happiness, he arose again with
power and luster, ascended into the mansions of eternal
happiness, manages our affairs with the Father, and
holds the reins of government. With the greatest
wisdom and goodness, therefore, the beneficent Jesus
instituted, a rite, that should recall his love to our
memories, and awake each pious passion in our breast ;
a rite whjch, by the breaking of bread, and the pour
ing out of wine, should represent to us, in a striking
manner, that most' signal proof of the affection both
of him and his heavenly Father, when his tender frame
was exposed to wounds and braises, when streams of
the most precious blood issued from his sacred veins.
Our blessed Saviour, after delivering the sacramen
tal cup, and telling them that his blood was shed for
them, mentioned the treachery of Judas a second time :
"Behold, he is at hand that doth betray me." Matt.
xxvi: 46. This second declaration was made, very
properly, after the institution of the sacrament, which
exhibits the highest instance of our great Redeemer's
love to mankind, his dying to obtain the remission of
their sins; for it abundantly proves, that the person
who could be deliberately guilty of such an injury to
so kind a friend, must have been a monster, the foul
ness of whose ingratitujt can not be described by the
force of language.
It is thought that some of t c disciples, particularly
struck with horror at the thought of Judas' treachery,
rebuked him, by asking. him, with surprise, how he
could betray his. Master? This accusation Judas, no
doubt, repelled, by impudently denying the fact ; but
consciousness of guilt giving edge to the reproaches of
his brethren, and to every circumstance of the affair, he
270 Life of Christ.
immediately left the company, exceedingly displeased
at thinking himself insulted and affronted.
The important, the awful scene, now approached,
when the great work was to be finished. The traitor,
Judas, was gone to the chief priests and elders, for a
band of soldiers to apprehend him; but this did not
discompose the Redeemer of mankind : he took occa
sion to meditate on the glory that would aj^rae both
to himself and his Almighty Father, from those suffer
ings, and spake of it to his disciples. "Now," said
he, " is the Son of Man glorified, and God is glorified
in him." He told them that, having already done
honor to his Father, by the past actions of his life, and
being about to honor him still farther by his sufferings
and death, which would display his perfections, particu
larly his infinite love to the human race, in the most
astonishing and amiable light, he was, in his turn, to
receive honor from his Father : intimating, that his
human nature was to be exalted to the right hand of
Omnipotence, and that his mission from God was to be
supported by irrefragable attestations. But his disci
ples imagining that he spake of the glory of a temporal
kingdom, their ambition was again revived, and they
began to dispute, with as much keenness as ever, which
of them should be greatest in tuat kingdom. This con
tention Jesus suppressed b tne arguments he had for
merly used for the same • ,urpose. Among the Gentiles,
said he, they are reckoned the greatest who have the
greatest power, and have exercised it in the most abso
lute manner ; but your greatness shall be very differ
ent from theirs : it shall not consist in being unlimited
with regard to tyrannical power, even though it should
be joined with an affectation of titles;, which denote
Life of Christ. 271
qualities truly honorable ; but whosoever desires to be
great, or chief, among you, let him be so by his humili
ty, and the service he renders to the rest, in imitation of
me, your Master, whose greatness consists in this, that I
am become the servant of you all : adding, as they had
continued with him in his temptation, he would bestow
upon them such a kingdom as his Father had appointed
for him. At the same time,- to check their ambition,
and lead them to form a just notion of his kingdom,
he told them, that he was soon to leave them, and that
whither he was going, they could not at that time follow
him ; for which reason, instead of contending with one
another which of them should be greatest, they would
do well to be united among themselves in the happy
bond of love. For by loving one another sincerely and
fervently, they would prove themselves his disciples, to
the conviction of mankind, who could not be ignorant
that love was a distinguishing part of his character.
Having thus spoken, they finished the passover with
singing a hymn, and went out to the Mount of Olives.
On their arrival at the place which was to be the scene
of his sufferings, he desired them to fortify themselves
by prayer, and forewarned them of the terrible*effeets
his sufferings would have upon them; they would
make them all stumble that very night, agreeably to the
prophecy of Zechariah : " I will smite the shepherd,
and the sheep of floek shall be scattered abroad." To
strengthen their faith, therefore, he not only mentioned
his own resurrection, but told them they should see him
in Galilee, after he was risen from the dead.
On our blessed Saviour's mentioning the offence that
his disciples would take at his suffering, Peter recol
lected what had been said to him in particular, before
272 Life of Christ.
they left the house. Grieved, therefore, afresh, to find
his Master entertain such thoughts of him, and being
now armed with a sword, the vehemence of his temper
urged him to boast a second time of his courageous
and close attachment to his Master. "Though all
men," said he, " should be offended because of thee,
yet will I never be offended." But Jesus, knowing
that human confidence and security were weak and
frail, thought proper to forewarn him again of his
danger, and told him, that the cock should not crow
before he had denied him.
Peter, however, still continued to repeat his confi
dence; I will die with thee, but never deny thee.
The disciples all joined with Peter in professing their
fixed resolution of suffering death, rather than that
they would deny their Master; but the event fully
confirmed the prediction of our Saviour. From hence
we may learn, how ignorant men are of their own
hearts, and that the strongest resolutions in their own
strength avail them nothing.
The compassionate Redeemer of mankind, not wil
ling to lose one single moment of the short time of his
ministry that yet remained, continued to instruct his
disciples in the great truths he came into the world to
explain ; and, from the vines which were growing
round him on the Mount of Olives, he began his ex
cellent discourse with the parable of the vine, to the
following import :
Hitherto, said the blessed Jesus, the Jewish church
and nation have been the peculiar care of Providence;
as a choice and goodly vine, likely to bring forth much
fruit is the special care of the husbandman. But,
from henceforth, my church, my disciples, and the
Life of Christ. 273
professors of my religion, of what country or nation
soever they be, shall become the people of God, and
the peculiar care of Divine Providence. I will be to
them the root and stock of a vine, of which they
are the branches, and my Father the husbandman and
vine-dresser. As, in the management of a choice vine, the skill
ful vine-dresser cuts off all barren and superfluous
branches, that they'may not burden nor exhaust the
tree, and prunes and dresses the fruitful branches, that
they may grow continually, and so bear more fruit ;
thus, in the government of my church, all useless,
wicked, and incorrigible members, my Father, sooner
or later, by his judgments, cuts off and destroys ; but
those who are sincerely pious and good, he, by the
various and merciful dispensations of his providence
toward them, tries, purifies, and amends, that they
may daily improve, and be more and more abundant
in all good works.
Now ye, my apostles, are such members as these,
being purified in heart and mind, and prepared for
every good work, by your lively faith in me, and sin
cere resolutions to obey my commands. Continue
steadfastly in this state, and then you may be sure
of deriving all spiritual blessings from me, as the
branches receive sap and nourishment from the vine.
But as a branch, without continuing in the vine, can
not bear any fruit, but presently dries up and perishes,
so ye, unless ye continue steadfast in your communion
with me, (by a lively faith and sincere obedience, so as
to receive grace and spiritual blessings,) can never
bring forth any good fruit of true holiness and right
eousness but will fall into vanity, superstition, and
274 Life of Christ.
wickedness, and, at last, utterly perish. I am, as it
were, I say, the root and stock of the vine, whereof ye
are the branches. He that continues to adhere to me,
by a constant faith in me, shall bring forth much frait
unto everlasting life ; even as a branch which continues
to grow in a vine, and receives sap and nourishment
from it. But he that does not continue his relation to
me in this manner, becomes a false and useless pro
fessor, and shall be cast out from me, and perish for
ever ; even as a fruitless branch is cut off from the
vine, and left to wither and dry, and is at last burned
in the fire. If you continue in me, by believing my
words, and holding fast what ye believe, and obeying
and practicing it accordingly, no power or malice,
either of man or of devils, shall be able to hurt you
or oppose your doctrines. For, though I be absent
fi-om you in body,- 1 yet will hear your prayers, and
my Father himself also will hear you; and whatso
ever ye shall ask, for the glory of the Almighty, and
the propagation of my true religion in the world, shall
certainly be granted you. But, above all things, care
fully remember to demonstrate your continuance in me,
by abounding in all good works of holiness, righteous
ness, and charity. This is the honor which my Father
desires and expects from you ; even as it if the glory
and desire of the vine-dresser, that his vii e should
bring forth much fruit. And this is the horor that I
myself expect from you, that ye shall prove y<-urselves
to be really and indeed my disciples, by imitating my
example, and obeying my commands. This ye are
bound to do, not only in duty, but in gratitude also;
for, as my Father hath loved me," so have I also loved
you ; and ye, in like manner, ought to l^vo me again,
Life of Christ. 275
that yon may continue to be loved by me. But the
way to express your love toward me, and to continue
to be loved by me, is to keep my commandments ; even
as I, by keeping my Father's commandments, have
expressed my love toward him, and continue to be
loved by him.
These things have I spoken to you before my depart
ure, that the comfort ye have taken in my presence
may be continued in my absence, and even increase
until the coming of the Holy Spirit, as it will be upon
this condition, which I have so often repeated to you,
that you keep my commandments. And the principle
of these commandments is, that ye love one another :
not after the common fashion of the world, but in such
a manner as I have loved you ; nor can you be ignorant
what sort of love that is, when I tell you that I am
now going to lay down my life for you. This is the
highest instance in which it is possible for a man to
express his love toward his greatest friends and bene
factors ; but this I am now going to do for you and for
all mankind. I might, indeed, justly call you servants,
considering the infinite distance between me and you,
and the obligation ye have to obey my commandments,
but I have not treated you as servants, (who are not
admitted into their master's counsels,) but as friends,
revealing to you the whole will of my Father with all
freedom and plainness.
I have, I say, behaved myself to you as to the
nearest friends. Not that you first obliged me, or did
any acts of kindness for me ; but I have freely, and of
my own good pleasure, chosen you to be my apostles,
and the preachers of my gospel, that you may go and
declare the will of God to the world, and bring forth
276 Life of Christ
much and lasting fruit, in the conversion of men to the
knowledge of the truth, and to the profession and
practice of trae religion. In the performance of this
work, whatsoever ye shall ask of my Father, in my
name, in order to enable you to perform it effectually
and with full success, shall certainly be granted you.
Now all these things which I have spoken unto you
concerning the greatness of my love toward you, in
choosing you to be my apostles, in revealing unto you
the whole will of my Father, and in laying down my
life for you, I have urged and inculcated upon you for
this reason chiefly, as I at first told you, that ye may
learn, after my example, to "love one another." The
world, indeed, you must expect, will hate and persecute
you, on my account. But this you ought not to be
surprised or terrified at, knowing that it is no worse
treatment than I 'myself have met with before you.
Be not, therefore, surprised when ye meet with opposi
tion ; nor think to find better treatment in the world
than I myself have done. Remember what I have
already told you, that the disciple is not above bis
master ; nor is he that is sent greater than he that sent
him. If men had generally and readily embraced my
doctrine, you might, indeed, have had some reason to
expect that they would willingly have received yours
also. But since I myself have suffered great indigni
ties and persecutions from wicked and perverse, from
obstinate and incorrigible men, only for opposing their
vices, it is highly reasonable that you should expect
to undergo the like treatment, upon the like account.
In all which sufferings you will, moreover, have this
further comfortable consideration to support you, that
the justice of your own cause, and the injustice of
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your persecutors, will, by that means, most evidently
appear ; seeing ye arQ persecuted only for professing
and preaching, in my name, the doctrine of true re
ligion ; and they persecute you only because they know
not God, and out of mere malice will not bear to
be instructed in his commands. Indeed, had not I
appeared to the world with all possible demonstrations
of authority and truth, teaching them a most holy and
undeniable doctrine, sufficient to reform their manners
and amend their lives, and moreover demonstrated my
divine commission by such proofs as ought to satisfy
and convince the most doubting and suspicious minds,
they might have had some plea and excuse of ignorance
for their unbelief. But now, since all reasonable evi
dence has been offered them, and proper methods used
for their conversion and salvation, and yet they will
fully and obstinately reject these means of grace, it is
plain they have no excuse for their sin; but they
oppose and persecute you only because they will not
forsake their worldly lusts, and out of mere malice
will not bear to be instructed in the commands of the
Almighty. So that they who oppose and persecute
you, as they have before persecuted me, show plainly
that they are haters of God, and of his most holy
commandments ; which is, as I have already told you,
a plain evidence of the justice of your own cause, and
of the injustice of your persecutors. If I had not, I
say, done such works among them as no man ever did,
they might, indeed, have had some appearance of ex
cuse for their sin. But now, having seen abundant
proofs of my authority, and undeniable evidence of
the truth of my doctrine, and yet willfully and obsti
nately persisting to oppose it, because inconsistent with
278 Life of Christ.
their lusts, it is plain that their dishonoring me is a
dishonor done to my Father himself, and a direct con
tempt of his commands ; so that they are utterly inex
cusable. But it is no wonder, when men have given
themselves wholly up to be governed by worldly affec
tions, passions, and vices, they should act contrary to
all the reason and evidence in the world : for this is
but the natural consequences of obstinate and habitual
wickedness ; and hereby is only fulfilled in me what
holy David long since prophetically complained of,
that they hated him without a cause.
But notwithstanding all the opposition that wicked
and incorrigible men will make against my doctrine,
there will not be wanting powerful promoters of it,
who shall effectually overcome all opposition. For
the Comforter, whom I said, I will send you from
heaven, even that "Spirit of truth," which cometh
forth and is sent from the Father, shall, when he
cometh, with wonderful efficacy, bear testimony to
the truth of my doctrine, and cause it to be spread
through the world with incredible success. Nay, and
ye yourselves also, though now so weak, fearful, and
doubting, shall then very powerfully bear testimony
to the truth of all the things whereof ye, having been
all along present with me, have been eye-witnesses
from the beginning.
Thus have I warned you beforehand, of the oppo
sition and persecution ye must expect to meet with
in the world, that when it cometh ye may not be sur
prised and terrified, so as to be discouraged thereby
from persisting in the performance of your duty.
Having finished his discourse, " Jesus lifted up his
eyes to heaven, and prayed," with great fervency, to
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his Father. (The prayer itself is recorded in the
seventeenth chapter of John.)
His prayer being ended, Jesus and his disciples
came down from the Mount of Olives, into a field
below, call-id Gethsemane, through which the brook
Cedron ran, and, in it, on the other side of the brook,
was a garden, called the Garden of Gethsemane. Here
he desired his disciples to sit down till he should retire
to pray, taking with him Peter, James, and John,
those three select disciples, whom he had before chosen
to be witnesses of his transfiguration, and now to be
eye-witnesses of his passion, leaving the other diieiples
at the garden door, to watch the approach of Judas
and his band.
The sufferings he was on the point of undergoing,
were so great, that the very prospect of them excited
this doleful exclamation; "My soul is exceeding sor
rowful, even unto death ; tarry ye here, and watch."
On this great occasion, he sustained those grievous
sorrows in his soul, by which, as well as by dying on
the cross, he became a sin-offering, and accomplished
the redemption of mankind.
He now withdrew from them about a stone's cast,
and his human nature being overburdened beyond
measure, he found it necessary to retire and pray, that
if it was possible, or consistent with the salvation of the
World, he might be delivered from the sufferings which
were then lying on him. It was not the fear of dying
on the cross which made him speak or pray in such a
manner. To suppose this, would infinitely degrade his
character. Make his sufferings as terrible as possible,
clothe them with all the aggravating circumstances of
distress, yet the blessed Jesus, whose human nature
280 Life of Christ.
was strengthened by being connected with the divine,
could not but shrink at the prospect of such sufferings
as he had to endure. He addresses his divine Father,
with a sigh of fervent wishes, that the cup might, if
possible, be removed from him. In the Greek, it is,
" O that thou wouldst remove this cup from me ! "
And having first knelt and prayed, he fell prostrate
on his face, accompanying his address with due ex
pressions of resignation, adding, immediately, "Not
as I will, but as thou wilt."
At length he obtained relief, being heard on account
of hi# perfect and entire submission to the will of his
heavenly Father. "And when he arose up from prayer,
and was come to his disciples, he found them sleeping
for sorrow." This circumstance shows how much his
disciples were affected with their Master's sufferings.
The sensations of grief which they felt, on seeing his
unspeakable distress, so overpowered them, that they
sank into a sleep.
Our blessed Saviour, for the last time, came to his
disciples, and seeing them still asleep, he said, " Sleep
on now, and take your rest; behold, the hour is at
hand, and the Son of Man is betrayed into the hands
of sinners. Rise, let us be going: behold, he is at
hand that doth betray me." Matt, xxvi : 45, 46. The
event will soon be over, which causes your sorrow: I
am betrayed, and readv to be delivered unto death.
CHAPTER XXVII.
The blessed Redeemer is taken by a band of Soldiers, at the in
formation of the traitor Judas — Heals a Wound given the
High Priest's Servant by Simon Peter — Fulfillment of our
Lord's Prediction concerning Peter — The Saviour of the
World is arraigned at the Bar of the Sanhedrim, and tried
by the Jewish Council.
JUDAS, who had often resorted to the garden of
Gethsemane, with the disciples of our Lord, know
ing the spot and the usual time of his Master's repair
ing thither, informed the chief priests and elders that
the time for apprehending Jesus was now come. They
therefore sent a band of soldiers with him, and servants
carrying lanterns and torches to show them the way ;
because, though it was always full moon at the pass-
over, the sky might be dark with clouds, and the place
whither they were going was shaded with trees. At
the same time, a deputation of their number accom
panied the band, to see that every one did his duty.
Judas having thus received a band of men and
officers from the chief priests and Pharisees, they went
thither with lanterns, and torches, and weapons ; for they
were exceedingly anxious to secure and get him into
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282 Life of Christ.
their hands ; and the soldiers having, perhaps, never
seen Jesus before, found it necessary that Judas should
distinguish him, and point him out to them by some
particular sign. The treacherous Judas went before
the band, at a small distance, to prepare them for the
readier execution of their office, by kissing his Master,
which was the token agreed upon, that they might not
mistake him, and seize a wrong person. "And he that
was called Judas, one of the twelve, went before them,
and drew near unto Jesus to kiss him." Stung with
remorse at the horrid engagement into which he had
entered, and not being now able to retract from the
execution of it, he determined to make use of art in
his vile proceedings, and weakly imagined he could
deceive him whom he was about to betray, on a sup
position that when he should give the kiss, it might
be considered by his Master as a singular mark of his
affection. When, therefore, they approached near the
spot, Judas (who was at the head of the band,) sud
denly ran forward, and coming up to Jesus, said, "Hail
Master ! and kissed him. And Jesus said unto him,
Friend, wherefore art thou come? Betrayest thou the
Son of Man with a kiss?" Before, however, Judas
could make any reply, the band (who had fixed their
eyes on the person he had kissed) arrived immediately,
and surrounded Jesus.
The artifice and wicked designs ©f the base and
perfidious Judas are here manifestly displayed. In
order to conceal his villainy from his Master and his
disciples, he walked hastily, and, without waiting for
the band, went up directly and saluted him, wishing,
perhaps, to have that considered as a token of appris
ing him of his danger. But Jesus did not fail to
Life of Christ. 283
convince him that he knew the meaning and intent of
his salutation; saying, "Betrayest thou the Son of
Man with a Mss?" Judas certainly concealed his
treachery so well that Peter did not suspect him, or it
is probable he would have struck at him rather than at
Malchus, the high priest's servant.
The appointed time of our Lord's sufferings being
now come, he did not, as formerly, avoid his enemies ;
but, on the contrary, on their telling him they sought
Jesus of Nazareth, he replied, " I am he ; " thereby
intimating to them, that he was willing to put himself
into their hands. At the same time, to show 'them that
they could not apprehend him without his own con
sent, he, in an extraordinary manner, exerted his divine
power ; he made the whole band fall back, and threw
them to the ground. " Jesus, therefore, knowing all
things that should come upon him, went forth and said
unto them, Whom seek ye ? They answered him, Jesus
of Nazareth. Jesus said unto them, I am he; and
Judas also, who betrayed him, stood with them. As
60on, then, as he had said unto them, I am he, they
went backward, and fell to the ground." But the sol
diers and the Jews, imagining, perhaps, that they had
been thrown down by some demon or evil spirit, with
whom the Jews said he was in confederacy, advanced
toward him a second time. "Then he asked again,
Whom seek ye? And they said, Jesus of Nazareth.
Jesus answered, I told you that I am he ; " expressing
again his willingness to fall into their hands. "If,
therefore, ye seek me, let these go their way." If your
business be with me alone, suffer my disciples to pass :
for the party had surrounded them also. He seems to
have made this request to the soldiers, that the saying
284 Life of Christ.
might be fulfilled which he spake, " Of them which
thou gavest me, have I lost none." For, as he always
proportioned the trials of his people to their strength,
so here he took care that the disciples should escape the
storm, which none but himself could sustain.
At length one of the soldiers, more daring than the
rest, rudely caught Jesus and bound him ; upon which
Peter drew his sword and smote off the ear of the
high priest's servant, who, probably, was showing
greater forwardness than the rest in this business :
"Then Simon Peter, having a sword, drew it, and
smote the high priest's servant, and cut off his right
ear : the servant's name was Malchus." The enraged
disciple was on the point of singly attacking the whole
band, when Jesus ordered him to sheath his sword,
telling him that his unseasonable and imprudent de
fence might prove the occasion of his destruction.
"Then said Jesus unto him, Put up thy sword into
his place : for all they that take the sword shall per
ish with the sword." Matt, xxvi: 52. He told him
likewise, that it implied both a distrust of God who
can always employ a variety of means for the safety
of his people, and also his ignorance in the Scriptures.
Thinkest thou," said he, "that I can not now pray
to my Father, and he shall presently give me more
than twelve legions of angels ? But how then shall the
Scriptures be fulfilled, that thus it must be ? " Matt.
xxvi: 53, 54.
The word legion, was a Roman military term, being
a name which they gave to a body of five or six thou
sand men ; wherefore, in regard that the band which
Burrounded them was a Roman cohort, our Lord might
make use of this term, by way of contrast, to show
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what an inconsiderable thing the cohort was, in com
parison of the force he could summon to his assistance —
more than twelve legions, not of soldiers, but of angels.
He was yet tenderly inclined to prevent any bad con
sequences which might have followed from Peter's
rashness, by healing the servant, and adding, in his
rebuke to him, a declaration of his willingness to suf
fer; "The cup which my Father hath given me, shall
I not drink it?"
The circumstance of his healing the ear of Malchus
by touching it, evidently implies that no wound or dis
temper was incurable in the hand of Jesus ; neither
was any injury so great, that he could not forgive. It
seems somewhat surprising, that this evident miracle
did not make an impression upon the chief priests,
especially as our Lord put them in mind, at the same
time, of the other miracles ; for, having first said,
" Suffer ye thus far ; and he touched his ear and healed
him," he added, " Be ye come out as against a thief,
with swords and staves ? When I was daily with yoa
in the temple, ye stretched forth no hands against me :
but this is your hour, and the power of darkness." Luke
xxii : 51, &c. The priests had kept at a distance, for
some time, but drew near when they understood th?,*
Jesus was in their power ; for they were proof against
all conviction, being obstinately bent on putting him
to death. And the disciples, when they saw their
Master in the hands of his enemies, forsook him, and
fled, according to his prediction ; notwithstanding they
might have followed him without any danger, as the
priests had no design against them. "Then all the
disciples forsook him, and fled. Then the band, and
the captain and officers, took Jesus, and bound him,"
286 Life of Christ.
But it was not the cord which held him; his infinite
love was, by far, the strongest bond. He could have
broken those weak ties, and exerted his divinity in a
more wonderful manner : he could have stricken them
all dead, with as much ease as he had before thrown
them on the ground; but he patiently submitted to
this, as to every other indignity which they chose to
offer him, so meek was he under the greatest injuries.
Having thus secured him, they led him away. " And
there followed him a certain young man, having a
linen cloth cast about his naked body ; and the young
men laid hold on him ; and he left the linen cloth, and
fled from them naked." This, perhaps, was the pro
prietor of the garden, who, being awakened by the
noise, came out with the linen cloth in which he had
been lying, cast round his naked body ; and, having a
respect for Jesus, followed him, forgetting the dress he
was in.
They first led Jesus to Annas, father-in-law of Cai
aphas, who was the high priest that year. Annas hav
ing himself discharged the office of high priest, was
consequently a person of distinguished character, which,
together with his relation to the high priest, made him
worthy of the respect they now paid him. But he re
fused, singly, to meddle in the affair; they therefore
carried Jesus to Caiaphas himself, at whose palace the
chief priests, elders, and scribes were assembled, hav
ing staid there all night, to see the issue of their strat
agem. This Caiaphas was he that advised the council
to put Jesus to death, even admitting he was innocent,
for the safety of the whole Jewish nation. He seems
to have enjoyed the sacerdotal dignity during the
whole course of Pilate's government in Judea ; for he
Life of Christ. 287
was advanced by Valerius Gracchus, Pilate's prede
cessor, and was divested of it by Vitellius, governor
of Syria, after he had deposed Pilate from his procu-
ratorship. The apprehending of their dear Master could not
but strike his disciples with horror and amazement:
though he had forewarned them of that event, such
was their consternation, that they fled different ways ;
some of them, however, recovering out of the panic
that had seized them, followed the band at a distance,
to see what the issue would be. Of this number was
Peter, aud another disciple, whom John has mentioned
without giving his name, and who therefore is supposed
to have been John himself. This disciple, being ac
quainted at the high priest's, got admittance for him
self first, and soon after for Peter, who had come with
him. " Aud 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. But Peter stood at the door withont.
Then went out that other disciple, which was known
unto the high priest, and spake unto them that kept
the door, and brought in Peter. And when they had
kindled a fire in the midst of the hall, and were set
down together, Peter sat down amongst them." The
maid-servant, who kept the door, concluding Peter to
be a disciple also, followed after him to the fire, and
looking earnestly at him, charged him with the sup
posed crime. "Then said the damsel that kept the
door unto Peter, Art not thou, also, one of this man's
disciples ? " This blunt attack threw Peter into 6uch
confusion, that he flatly denied his having any connec
tion with Jesus ; replying, " I am not," and adding,
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288 Life of Christ.
" I know not, neither understand I what thou sayest.'
As if he had said, I do not understand any reason for
your asking me such a question.
Thus the very apostle who had before acknowledged
his Master to be the Messiah, the Son of the living
God, and had so confidently boasted of his fortitude
and firm attachment to him in the greatest dangers,
proved himself an arrant deserter of his cause upon
trial. His shameful fears were altogether inexcusable,
as the enemy who attacked him was one of the weaker
sex, and the terror of the charge was in a great meas
ure taken off by the insinuation made in it, that John
was likewise known to be Christ's disciple ; for, as he
was known at the high priest's, he was consequently
known in that character. " Art thou not also one of
this man's disciples ? " Art thou not one of them, as
well as he who is sitting with you? Nothing can ac
count for this conduct of Peter, but the confusion and
panic which had seized him on this occasion. As his
inward perturbation must have appeared in his counte
nance and gesture, he did not choose to stay long with
the servants at the fire. He went out, therefore, into
the porch, where he was a little concealed. " And he
went into the porch; after he had been some time
there, another maid saw him, and began to say to them
that stood by, This is one of them ; and he again de
nied, with an oath, I know not the man;" adding
perjury to falsehood.
After Peter had been thus attacked wijhout doors,
he thought proper to return and mix with the crowd
at the fire. "And Simon Peter stood and warmed
himself.'" From this circumstance, it is clear, that the
ensuing was the third denial ; and that Peter left the
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porch, where the second denial happened, and was
come again into the hall. " Here 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 ? Peter then denied again, and immediately the
cock crew." The words of Malchus' kinsman bring
ing to Peter's remembrance what he had done to that
man, threw him into such a panic, that when those
who stood by repeated the charge, he impudently de
nied it : " He even began to curse and to swear, say
ing, I know not this man of whom you speak." For,
when they heard Peter deny the charge, they supported
it by an argument drawn from the accent with which
he pronounced his answer. Surely thou art one of
them ; for thou art a Galilean, and thy speech agreeth
thereto ; so that, being pressed on all sides, to give his
lie the better color, he profaned the name of God, by
imprecating the bitterest curses on himself, if he was
telling a falsehood. Perhaps he hoped, by these acts
of impiety, to convince them effectually that he was
not the disciple of the holy Jesus.
Thus the apostle denied his Master three distinct
times, with oaths and asseverations, totally forgetting
the vehement protestations he had made, a few hours
before, that he would never deny him. He was, prob
ably, permitted to fall in this manner, to teach us two
lessons : first that the strongest resolutions, formed in
our own strength, can not withstand the torrent of
temptation ; secondly, that the true disciples of Christ,
though they fall, may be brought to a conviction of
their sin ; for he no sooner denied his Master the third
time, than the cock crew, and first awakened in him a
consciousness of his sin. " And the Lord turned and
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looked upon Peter; and Peter remembered the words
of the Lord, how he had said unto him, Before the
cock crow, thou shalt deny me thrice. And Peter
went out and wept bitterly."
When the band of soldiers arrived at the high
priest's with Jesus, they found there all the chief
priests, and scribes, and the elders, assembled : "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. And the high priest
asked Jesus of his disciples, and his doctrine." He
inquired of him what his disciples were? for what
end he had gathered them ? whether it was to make
himself a king ? and what the doctrine was which he
taught them? In these questions there was a great
deal of art; for, as the crime laid to our Saviour's
charge, was, that he had set up for the Messiah, and
deluded the people, they expected that he would claim
that dignity in their presence, and so would, on his
own confession, have condemned him without any
farther progress. This was unfair, as it was artful and
ensnaring. To oblige a prisoner, on his trial, to con
fess what might take away his life, was a very iniqui
tous method of proceeding; and Jesus expressed his
opinion thereof with very good reason, and complained
of it, bidding them prove what they had laid to his
charge, with witnesses. " 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 secret have I said nothing. Why asked thou
me ? ask them which heard me, what I have said unto
them : behold, they know what I said." It was greatly
to the honor of our blessed Redeemer, that all his
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actions were done in public, under the eyes even of his
enemies ; because, had he been carrying on any impos
ture, the lovers of goodness and truth had thus abun
dant opportunities of detecting him with propriety ; he,
therefore, in his defence, appealed to that part of his
character, but his answer was construed to be dis
respectful ; " for, 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 ? " To which he meekly replied, with the greatest
serenity, " If I have spoken evil, bear witness of the
evil; but if well, why smitest thou me? " Show me,
prove before this court, wherein my crime consists, or
record it on the evidence on the face of my trial ; which
if you can not, how can you answer for this inhuman
treatment to a defenceless prisoner, standing on his
trial before the world, and in open court? Thus Jesus
became an example of his own precepts, " Whosoever
shall smite thee on thy right cheek, turn to him the
other also," (Matt, v : 39,) bearing the greatest injuries
with a patience that could not be provoked.
When the council found that Jesus declined ans
wering the questions whereby they expected to have
drawn from him an acknowledgment of his being the
Messiah, they proceeded to examine many witnesses to
prove his having assumed that character; as they con
sidered such a pretension as blasphemy in his mouth,
who being only a man, according to their opinion, could
not, without the highest affront of the divine Majesty,
pretend to the title of the Son of God, as it belonged
to the Messiah.
But, in this examination, they acted like interested
and enraged persecutors, rather than as impartial
292 Life of Christ.
judges, forming their questions in the most artful man
ner, in order, if possible, to draw expressions from
him, which they might pervert into suspicions of guilt,
as some foundation for condemning Jesus, who had so
long and faithfully labored for their salvation.
Their witnesses, however, disappointed them, some
of them disagreeing in their story, and others mention
ing 'things of no manner of importance. At last, two
persons agreed in their depositions ; namely, in hear
ing him say, that he was able to destroy the temple of
God, and to raise it in three days. But this testimony
was absolutely false; for our great Redeemer never
said he could destroy and build the temple of Jeru
salem in three days, as they affirmed. It is true, that
after banishing the traders from the temple, when the
Jews desired to know by what authority he undertook
to make such reformation, he referred them to the mir
acle of his resurrection; bidding them "destroy this
temple," pointing probably to his body, "and in three
days he would raise it up." The witnesses, therefore,
either through malice or ignorance, perverted his ans
wer into an affirmation that he was able to destroy and
build the magnificent temple of Jerusalem in three
days ; and the judges considered this assertion as blas
phemy, because it could only be done by the divine
power. Our Saviour made no reply to the evidences that
were produced against him, which greatly incensed the
high priest; who, supposing that he intended, by his
silence, to put an affront on the council, rose from his
seat, and, with great perturbation, demanded the reason
of so remarkable a conduct. "Answerest thou noth
ing? said he: What is it which these witness against
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thee ? " And some of Hie council added, "Art thou
the Christ ? " To which our blessed Saviour answered,
If I should tell you plainly, you would not believe me ;
and if I should demonstrate it to you by the most
evident and undeniable arguments, ye would neither
be convinced or let me go. The high priest, finding
all his attempts- to trepan our Saviour in vain, said to
him, I adjure you solemnly, by the dreadful anitjre-
mendous name of God, in whose presence you stand,
that you tell me plainly and truly, whether you are
the Messiah, the Son of God.
The consequence attending the confession of the
truth, did not intimidate the blessed Jesus ; for, being
adjured by the chief magistrate, he immediately ac
knowledged the charge : adding, Ye shall shortly see
a convincing evidence of this truth, in that wonderful
and unparalleled destruction which I will send upon the
Jewish nation; in the quick and powerful progress
which the gospel shall make upon the earth; and
finally, in my glorious appearance in the clouds of
heaven, at the last day, the sign you have so often
demanded in confirmation of my mission.
Upon our blessed Saviour's making this answer, a
number of them cried out at once, "Art thou the Son
of God ? " To which our great Redeemer replied, " Ye
6ay that I am ; " a manner of speaking among the
Jews, which expressed a plain and strong affirmation
of the thing expressed. When the high priest heard
this second assertion, he rent his clothes, with great
indignation, and said unto the council, Why need we
trouble ourselves to seek for more witnesses, Ye your
selves, nay, this whole assembly, are witnesses that he
hath spoken manifest and notorious blasphemy ? What
294 Life of Christ.
think ye ? To which they all replied, that for assurning
to himself the character of the Messiah, he deserved
to be put to death.
Then began the servants and common people to fall
upon him, as a man already condemned : spitting upon
him, buffeting him, and offering all manner of rude
ness and indignities. They blindfolded him ; and
soro| of the council, in order to ridicule him for hav
ing professed to be the great Prophet, bid him exercise
his prophetical gift, in declaring who had smitten him.
Such was the treatment of the Son of God, the
Saviour of sinners, which, though derogatory to his
character, he bore with patience and resignation, leav
ing his people an example to follow his steps, and to
submit to the will of God in all things, nor murmur at
any of the dispensations of his providence.
CHAPTER XXVIIL
Our blessed Saviour is carried before the Roman Governor — The
traitor Judas becomes his own Executioner — Pilate publicly
acquits Jesus, and refers his case to the decision of Herod.
THE blessed Jesus being thus condemned by the
unanimous voice of the grand assembly, it was
resolved to carry him before the governor, that he
likewise might pass sentence on him. The Roman
governors of Judea generally resided at Cesarea ; but
at the great feast they came np to Jerusalem, to pre
vent or suppress tumults, and to administer justice, it
being a custom for the Roman governors of provinces
to visit the principal towns under their jurisdiction, on
this latter account. Pilate being accordingly come to
Jerusalem, some time before the feast, had been in
formed of the great ferment among the rulers, and the
true character of the person on whose account it was
raised, for he entertained a just notion of it: "He
knew that for envy they had delivered him." He
knew the cause of their envy, was impressed with a
favorable opinion of Jesus, and wished, if possible, to
deliver him from his vile persecutors.
Early in the morning, the Jewish council brought
Jesus to the hall of judgment, or governor's palace.
296 Life of Christ
They themselves, however, went not into the hall,
but stood without, lest they should be defiled, and
rendered incapable of eating the passover.
Now Judas Iscariot, who had delivered his Master
into the hands of the council, finding his project turn
out very different from what he expected, was filled
with the deepest remorse for what he had done. He
saw all his golden dreams of temporal honors and ad
vantages sunk at once to nothing; he saw his kind,
his indulgent Master, condemned, and forsaken by all
his followers. He saw all this, and determined 'to
make all the satisfaction in his power for the crime he
had committed. Accordingly, he came and confessed
openly his sin, before the chief priests and rulers,
offered them the money they had given him to commit
it, and earnestly wished he could recall the fatal trans
action of the preceding night. It seems he thought
this was the most public testimony he could possibly
give of his Master's innocence and his own repentance.
I have, said he, committed a most horrid crime, by
betraying an innocent man to death. But this moving
speech of Judas had no effect on the callous hearts of
the Jewish rulers. They affirmed that, however he
might think the prisoner innocent, and for that reason
had sinned in bringing the sentence of death upon his
head, they were not to blame ; because they knew him
a blasphemer, who deserved to die. " What is that to
us?" said they, " see thou to that." Nay, they even
refused to take the money they had given him, as a
reward for performing the base act of betraying his
Master. The deepes.t remorse now seized upon the wretched
Judas, and his soul was agitated by the horrors of
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despair. The innocence and benevolence of his Master
the many favors he himself had received from him,
and the kind offices he had done for the sons and
daughters of affliction, crowded at once into his mind,
and rendered his torments intolerable. Racked with
these agonizing passions, and unable to support the
misery, he threw down the wages of his iniquity in
the temple, and confessing, at the same time, his own
sin, and the innocence of his master, went away in
despair, and hanged himself.
Thus perished Judas Iscariot, the traitor, a miserable
example of the fatal influence of covetoushess, and a
standing monument of divine vengeance, to deter
future generations from acting in opposition to the
dictates of conscience, through a love for the things of
this world; for which this wretched mortal betrayed
his Master, his Friend, his Saviour, and accumulated
such a load of guilt on himself, as sunk his soul into
the lowest pit of perdition.
The pieces of silver cast down by Judas were gath
ered up, and delivered to the priests, who, thinking it
unlawful to put them into the treasury, because they
were the wages of a traitor, agreed to lay them out in
purchasing the potter's field, and to make it a common
burial-place for strangers.
We have already observed that the chief priests and
elders refused to go themselves into the judgment hall,
lest they should contract some pollutions in the house
of a heathen, which would have rendered them unfit
for eating the passover. The same reason also hin
dered them from entering the governor's palace, on
other festivals, when that magistrate attended in ordei
to administer justice; a kind of structure was therefore
19
298 Life of Christ.
erected, adjoining to the palace, which served in
stead of a tribunal, or judgment-seat. This structure,
called, in the Hebrew, Gabbatha, was finely paved
with small pieces of marble, of different colors, being
always exposed to the weather. One side of this
structure joined to the palace, and a door was made
in the wall, through which the governor passed to the
tribunal. By this contrivance, the people might stand
nrand the tribunal in the open air, hear and see the
governor when he spake to them from the pavement,
and observe the whole administration of justice, with
out danger of being defiled, either by him or any of
his retinue.
Before this tribunal the great Redeemer of mankind
was brought, aud the priests and elders having taken
their places around the pavement, the governor as
cended the judgment-seat, and asked them what accu
sation they had to bring against the prisoner? Though
nothing was more natural than for the governor to ask
this question, yet the Jews thought themselves highly
affronted by it, and haughtily answered, If he had not
been a very great and extraordinary malefactor, we
should not have given you this trouble at all, much
less at so unseasonable an hour.
Pilate then examined Jesus: and, finding he had
not been guilty either of rebellion or sedition, but that
he was accused of particulars relating to the religion
and customs of the Jews, grew angry, and said, What
are these things to me? Take him yourselves, and
judge him according to your own law : plainly insinu
ating that, in his opinion, the crime they laid to the
prisoner's charge was not of a capital nature; and
that such punishments as they were permitted by
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Csssar to inflict, were adequate to any misdemeanor
that Jesus was charged with. But this proposal of
the Roman governor was absolutely refused by the
Jewish priests and elders, because it condemned the
whole proceeding ; and therefore they answered, We
have no power to put any one to death, as this man
certainly deserves, who has attempted not only to
make innovations in our religion, but also to set up
himself for a king.
The eagerness of the Jews to get Jesus condemned
by the Roman governor, who often sentenced malefac
tors to be crucified, tended to fulfill the saying of our
great Redeemer, who, during the course of his minis
try, had often mentioned what kind of death he was,
by the counsel of his Father, appointed to die.
Pilate, finding it impossible to prevent a tumult un
less he proceeded to try Jesus, ascended again the
judgment-seat, and commanded his accusers to pro
duce their accusations against him. Accordingly,
they accused him of seditious practices, affirming that
he had used every method in his power to dissuade
the people from paying taxes to Caesar, pretending
that he himself was the Messiah, the great King of
the Jews, so long expected. But they brought no
proof of these assertions. They only insinuated they
had already convicted him of this assertion, which
was absolutely false. Pilate, however, asked him, Is
it true what these men lay to your charge, that you
have indeed attempted to set up yourself as King of
the Jews? To which Jesus replied, Have you ever,
during your stay in this province, heard any thing of
me that gave you reason to suspect me guilty of secret
practices and seditions designs against the government ;
300 Life of Christ.
or do you found your question only on the present
clamor and tumult that is raised against me? If
this be the case", be very careful lest you be imposed
on merely by the ambiguity of a word; for, to be
" King of the Jews," is not to erect a temporal throne
m opposition to that of Csesar, but a thing of very dif
ferent nature ; the kingdom of the Messiah is a heav
enly kingdom. To which Pilate replied, Am I a Jew ?
Can I tell what your expectations are, and in what
sense you understand these words? The rulers and
chiefs of your own people, who are the most proper
judges of these particulars, have brought you before
me, as a riotous and seditious person: if this be not
the truth, let me know what is, and the crime thou
hast been guilty of. Jesus answered, I have, indeed,
a kingdom, and this kingdom I have professed to es
tablish. But then it is not of this world, nor have my
endeavors to establish it any tendency to cause dis
turbances in the government. For, had that been the
case, my servants would not have suffered me to have
fallen into the hands of the Jews. But I tell you
plainly, my kingdom is wholly spiritual. I reign in
the hearts of my people, and subdue their wills and
affections into a conformity to the will of God. You
acknowledge, then, in general, answered Pilate, that
you have professed to be a king? To which the blessed
Jesus replied, In the sense I have told you, I have
declared, and do now declare, myself to be a king.
For this very end I was born, and for this purpose I
came into the world, that I should bear witness to the
truth; and whosoever sincerely loves and is always
ready to embrace the truth, will hear my testimony,
and be convinced of it. Pilate answered, " What is
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truth?" and immediately went out to the Jews, and
said unto them, I have again examined this man, but
can not find him guilty of any fault, which, according
to the Roman law, is worthy of death.
The generous declaration made by the governor, of
the innocence of our blessed Saviour, had no effect on
the superstitious and bigoted Jews. They even per
sisted in their accusations with more vehemence than
before, affirming that he attempted to raise a sedition
in Galilee: " He stirreth up," said they, " the people,
beginning from Galilee to this place."
Jesus, however, made no answer at all to this heavy
charge. Nay, he continued silent, notwithstanding
the governor himself -expressly required him to speak
in his own defence. A conduct so extraordinary, in
such circumstances, astonished Pilate exceedingly ; for
he had great reason to be persuaded of the innocence
of our dear Redeemer. The truth is, he was altogether
ignorant of the divine counsel by which the whole
affair was directed.
There were many reasons which induced the blessed
Jesus not to make a public defence. He came into
the world purely to redeem lost and undone sinners,
by offering up himself a sacrifice for them ; but had
he pleaded with his usual force, the people had, in all
probability, been induced to ask his release, and con
sequently his death had been prevented. Besides, the
gross falsehood of the accusation, known to all the
inhabitants of Galilee, rendered any reply absolutely
needless. In the mean time, the chief priests continued to
accuse him with great noise and tumult. And the
meek and humble Jesus still continuing mute, Pilate
302 Life of Christ.
spake again to him, saying, Wilt thou continue to
make no defence ? Dost thou not hear how vehemently
these men accuse thee ? But Pilate, recollecting what
the chief priests had said with regard to a sedition in
Galilee, asked, If Jesus came out of that country?
and on being informed he did, he immediately ordered
him to be carried to Herod, who was also then at
Jerusalem. The governor supposed that Herod, in
whose dominion the sedition was said to have been
raised, must be a much better judge of. the affair than
himself; besides, his being a Jew rendered him more
versed in the religion of his own country, and gave
him greater influence over the chief priests and elders ;
' he therefore considered him as the most proper person
to prevail on the Jewish council to desist from their
cruel persecution. But if, contrary to all human prob
ability, he should, at their solicitation, condemn Jesus, .
Pilate hoped to escape the guilt and infamy of putting
an innocent person to death. He might also propose,
by this action, to regain Herod's friendship, which he
had formerly lost, by encroaching, in all probability,
on his privileges. But however that be, or whatever
motive induced Pilate to send our great Redeemer to
Herod, the latter greatly rejoiced at this opportunity
of seeing Jesus, hoping to have the pleasure of behold
ing him perform some great miracle. In this he was,
however, disappointed; for, as Herod had apostatized
from the doctrine of John the Baptist, to which he was
once probably a convert, and had even put his teacher
to death, the blessed Jesus, however liberal of his mir
acles to the sons and daughters of affliction, would not
work them to gratify the curiosity of a tyrant, nor even
answer one of the many questions he proposed to him.
Life of Christ. 803
Herod finding his expectations thus cut ofl, ordered
a blessed. Saviour to be clothed with an old robe,
resembling in color those worn by kings, and permitted
his attendants to insult him. From Herod's dressing
him in this manner, it evidently appears, that the chief
priests and elders had accused him of nothing, but his
having assumed the character of the Messiah ; for the
affront put upon him was plainly in derision of that
profession. The other head of accusation, namely, his having
attempted to raise a sedition in Galilee, on account of
tribute paid to Caesar, they did not dare to mention, as
Herod could not fail of knowing it to be a gross and
malicious falsehood. And, no crime worthy of death
being laid to his charge, Herod sent him again to
Pilate. It seems, that though he was displeased with
the great Redeemer of mankind for refusing to work a
miracle before him, yet he did not think proper to
comply with the wishes of his enemies.
CHAPTER XXIX.
Tse Roman Governor, for want of Evidence, proposes to acqup
AND RELEASE JeSUS THREE SEVERAL TIMES; BUT, AT THE PRESSING
instigation of the Jews, he condemns and delivers him up.
THE Roman governor, in order to acquire popular
applause, used generally, at the feast of the pass-
over, to release a prisoner nominated by the people.
At this feast there was one in prison, named Barabbas,
who, at the head of a number of rebels, had made an
insurrection in the city, and committed murder during
the confusion.
The multitude, being now assembled before the
governor's palace, began to call aloud on him to per
form the annual office of mercy, customary at that
festival. Pilate, glad of this opportunity, told them, that he
was very wiDing to grant the favor they desired : and
asked them, whether they would have Barabbas or
Jesus released unto them? But, without waiting for
an answer, he offered to release Jesus, knowing that
the chief priests had delivered him through envy;
especially as Herod had not found him guilty of the
crimes laid to his charge.
I
lnsnL'W4^
mm
-sm
PILATE DELIVERS UP JESUS.
Life of Christ. 305
While these particulars were transacting, Pilate re
ceived a message from his wife, then with him at
Jerusalem, and who had that morning been greatly
affected by a dream, which gave her much uneasiness.
The dream had so great an effect on this Roman lady,
that she could not rest till she had sent an account of
it to her husband, who was then sitting with the tri
bunal on the pavement, and begged him to have no
hand in the death of the righteous person he was then
judging. The people had not yet determined whether
they would have Jesus or Barabbas released to them ;
therefore, when Pilate received the message from his
wife, he called the chief priests and rulers together,
and, in the hearing of the multitude, made a speech
to them, in which he gave them an account of the
examination which Jesus had undergone, both at his
own, and Herod's tribunal, declaring that in both
courts it had turned out honorably to his character:
for which reason he proposed to them, that he should
be the object of the people's favor. Pilate did the
priests the honor of desiring to know their inclination
in particular, perhaps with a design to soften their
stony hearts, and, if possible, to move them for once
to pity an injured but innocent man. But he was
persuaded, that if pity was absolutely banished from
their callous breasts, his proposals would have been
acceptable to the people, whom he expected would
embrace the first opportunity of declaring in his favor ;
yet, in this he was disappointed. They cried out,
all at once, "Away with this man, and release unto
us Barabbas."
Pilate himself was astonished at this determination
of the multitude, and repeated his auestica ; for he
306 Life of Christ.
could hardly believe what he had himself heard. But,
on their again declaring that they desired Barabbas
might be released, he asked them what he should do
with Jesus, which is called Christ. As if he had said,
You demanded that Barabbas should be released; but
what shall I then do with Jesus ? You can not surely
desire me to crucify him, whom so many of you have
acknowledged as your Messiah? "But they cried,
saying, Crucify him, crucify him. Then Pilate said
unto them, Why, what evil hath he done? And they
cried out the more exceedingly, Crucify him." They
were so resolutely determined to have him destroyed,
that notwithstanding the governor urged them again
and again to desire his release, declared his innocence,
and offered several times to dismiss him, they would
not hear it, uttering their rage, sometimes in hollow,
distant, inarticulate murmurs, and sometimes in furious
outcries — to such a pitch were their passions raised by
the craft and artful insinuations of the priests. Pilate,
finding it therefore in vain to struggle with their pre
judices, called for water, and washed his hands before
the multitude, crying out, at the same time, that the
prisoner had no fault, and that he himself was innocent
of his blood.
By this action and declaration, Pilate seems to have
intended to make an impression on the Jewish populace,
by complying with the institution of Moses, which
orders, in case of an unknown murder, the elders of
the nearest city to wash their hands publicly, and say,
"Our hands have not shed this blood." Deut. xxi: 7.
And, in allusion to this law, the Psalmist says, "I will
wash my hands in innocence." According, therefore,
to the Jewish rite, Pilate made the most solemn and
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public demonstration of the innocence of our Redeemer,
and of his resolution of having no hand in his death.
But, notwithstanding the solemnity of this declaration,
the Jews continued inflexible, and cried out, with one
voice, "His blood be on us, and on our children."
Dreadful imprecation !- it shocks humanity ! An im
precation which brought on them the dreadful ven
geance of Omnipotence, and is still a heavy burden
on that people! The governor, finding it impossible
to alter their choice, released unto them Barabbas.
And, as it was the general practice of the Romans to
scourge those criminals they condemned to be crucified,
Pilate ordered the blessed Jesus to be scourged, before
he delivered him to the soldiers to be put to death.
The soldiers having "scourged Jesus, and received
orders to crucify him, carried him into the pretorium,
or common hall, where they added the shame of dis
grace to the bitterness of his punishment ; for, sore as
he was by reason of the stripes they had given him,
they dressed him "in a purple robe, in derision of his
being King of the Jews. Having dressed him in ihis
robe of mock majesty, they put a reed in his hand
instead of a scepter, and, after plaiting a wreath of
thorns, they put it on his head for a crown, forcing it
down in so rude a manner, that his temples were torn
and his face besmeared with his most precious blood.
To the Son of God, in this condition, the rude sol liers
bowed the knee, pretending to do it out of respect ¦
but, at the same time, gave him severe blows on the
head, which drove the points of the wreath afresh into'
his temples, and then spit on him, to express their
highest contempt. The governor, whose office obliged
him to be present at this shocking scene of inhumanity,
308 Life of Christ.
was ready to burst with grief. The sight of an inno
cent and eminently holy person, treated with such
shocking barbarity, raised in his breast the most pain
ful sensations of pity. And though he had given sen
tence that it should be as the Jews desired, and had
delivered our dear Redeemer to the soldiers to be cru
cified, he was in hopes that if he showed him to the
people in that condition, they must relent, and earn
estly petition for him to be released. Filled with this
thought, he resolved to carry him out, and exhibit to
their view a spectacle capable of softening the most
envenomed, obdurate, and enraged enemy : and went
out himself, and said imto them, Though I have sen
tenced this man to die, and have scourged him as one
that is to be crucified, yet 1 once more bring him
before you, that I may again testify how fully I am
persuaded of his innocence, and that ye may yet have
an opportunity of saving his life. As soon as the gov
ernor had finished his speech, Jesus appeared on the
pavement, his hair, his face, his shoulders all clotted
with blood, and the purple robe daubed with spittle of
the soldiers. And that the sight of Jesus in this dis
tress might make the greater impression on the people,
Pilate, while coming forward, cried out, " Behold the
man ! " As if he had said, will nothing make you
relent? Have ye lost all the feelings of humanity,
and bowels of compassion? Can you bear to see the
innocent, a son of Abraham, thus injured? But all this
was to no purpose ; the priests, whose rage and malice
had extinguished not only the sentiments of justice and
feelings of pity natural to the human heart, but also
that love which countrymen bear for each other, no
sooner saw Jesns, than they began to fear the fickle
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populace might relent ; and, therefore, laying decency
aside, they led the way to the multitude, crying out,
with all their might, Crucify him ! crucify him !
Pilate, vexed to see the Jewish rulers thus obsti
nately bent on the destruction of one from whom they
had nothing to fear that was dangerous, either with
regard to their church or state, passionately told them,
that if they would have him crucified, they must do it
themselves ; because he would not suffer his people to
murder a man who was guilty of no crime. But this
they also, refused, thinking it dishonorable to receive
permission to punish a person who had been more than
once publicly declared innocent by his judge. Besides,
they considered with themselves, that the governoi
might afterward have called it sedition, as the permis
sion had been extorted from him. Accordingly, they
told him, that even though none of the things alleged
against the prisoner were true, he had committed such
a crime in presence of the council itself, as by the law
deserved the most ignominious death. He had spoken
blasphemy, calling himself the Son of God, a title
which no mortal could assume, without the highest
degree of guilt : " We have a law, and by our law he
ought to die, because he made himself the Son of God."
When Pilate heard that Jesus called himself the Son
of God, his fear was increased. Knowing the obsti
nacy of the Jews, in all matters of religion, he was
afraid they would make a tumult in earnest ; or, per
haps, he was himself more afraid than ever to take
away his life, because he suspected it might be true.
He doubtless remembered the miracles said to have
been performed by Jesus, and therefore suspected that
he really was the Son of God. For, it was well
14*
310 Life of Christ.
known, that the religion which the governor professed.
directed him to acknowledge the existence of demi
gods and heroes, or men descended from gods. Nay
the heathen believed that their gods themselves ap
peared upon earth in the forms of men. Reflections
of this kind induced Pilate to go again to the judgment
hall, and ask Jesus from what father he sprung, and
from what country he came? But our blessed Sav
iour gave him no answer, lest the governor should
reverse his sentence, and absolutely refuse to crucify
him. Pilate marveled greatly at his silence, and said
unto Jesus, Why dost thou refuse to answer me? You
can not be ignorant that I am invested with absolute
power, either to release or crucify you. To which
Jesus answered, I well know that you are Caesar's
servant, and accountable to him for your conduct. I
forgive you any injury which, contrary to your inclina
tion, the popular fury constrains you to do unto me.
Thou hast thy power "from above," from the emperor;
for which cause, the Jewish high priest, who hath put
me into thy hands, and, by pretending that I am
Caesar's enemy, forces thee to condemn me ; or, if thou
refusest, will accuse thee as negligent of the emperor's
interest: he is more guilty than thou. "He that
delivered me unto thee hath the greater sin."
This sweet and modest answer made such an im
pression on Pilate, that he went out to the people, and
declared his intention of releasing Jesus, whether they
gave their consent or not. Upon which, the chief
priests and rulers of Israel cried out, " If thou let this
man go, thou art not Caesar's friend : whosoever mak-
eth himself a king, speaketh against Caesar." If thou
releasest the prisoner, who hath set himself up for a
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king, and has been accused of endeavoring to raise a
rebellion in the country, thou art unfaithful to the in
terests of the emperor, thy master. This argument
was weighty, and shook Pilate's resolution to the very
basis. He was terrified at the thought of being ac
cused to the emperor, who, in all affairs of govern
ment, always suspected the worst, and punished the
most minute crimes relative thereto with death. The
governor being thus constrained to yield, contrary to
his inclination, was very angry with the priests for
stirring up the people to such a pitch of madness, and
determined to affront them.
He therefore brought Jesus out, a second time, into
the pavement, wearing the purple robe and crown of
thorns, and, pointing to him, said, "Behold your
king! " ridiculing their national expectation of a Mes
siah. This sarcastical expression stung them to the
quick, and they cried out, "Away with him ! crucify
him!" To which Pilate answered, with the same
mocking air, " Shall I crucify your king ? The chief
priests answered, We have no king but Caesar." Thus
did they publicly renounce their hope of the Messiah,
which the whole economy of their religion had been
calculated to cherish ; they also publicly acknowledged
their subjection to the Romans, and, consequently,
condemned themselves, when they afterward rebelled
against the emperor.
CHAPTER XXX.
The innocent, immaculate Redeemer is led forth to Mount Calyaej
and there ignominiously crucified between two malefactors -
A Phenomenon appears on the important occasion — Our Lori
/LDDRESSES HIS FRIENDS FROM THE CROSS, AND GIVES UP THE GhOST.
THE solemn and awful period now approached, when
the Son of God, the Redeemer of the world, was
to undergo the oppressive burden of our sins, upon
the tree, and submit unto death, even the death of tha
cross, that we might live at the right hand of God
forever and ever.
Sentence being pronounced upon the blessed Jesus,
the soldiers were ordered to prepare for his execution,
a command which they readily obeyed; and, .after
clothing him in his own garments, led him away to
crucify him. It is not said that they took the crown
of thorns from his temples ; probably he died wearing
it, that the title placed over his head might be the
better understood.
Being arrived at the place of execution, which was
called Golgotha, or the Place of Skulls, from the crim
inal's bones which lay scattered there, some of our
Redeemer's friends offered him a stupefying potion.
Life of Christ. 313
to render him insensible to the ignominy and excruci
ating pain of his punishment. But as soon as he tasted
the potion, he refused to drink it, being determined to
bear his sufferings, however sharp, not by intoxicating
and stupefying himself, but by the strength of patience,
fortitude, and faith. Jesus having refused the potion,
the soldiers began to execute their orders, by stripping
him quite naked, and in that condition began to fasten
him to the cross. But while they were piercing his
hands and his feet with nails, instead of crying out
through the sharpness of the pain, he calmly, though
fervently, prayed for them, and for all those who had
any hand in his death; beseeching his heavenly Father
to forgive them, and excusing them himself by the
only circumstance that could alleviate their guilt —
their ignorance. "Father," said the compassionate
Redeemer of mankind, "forgive them; for they know
not what they do." This was infinite meekness and
goodness, truly worthy of the only begotten Son of
God ; an example of forgiveness, which, though it can
never be equaled by any, should be imitated by all.
But, behold, the appointed soldiers dig the hole in
which the cross is to be erected! — the cross is placed
in the ground, the blessed Jesus lies on the bed of
sorrows — they nail him to it — his nerves break — his
blood distills — he hangs upon his wounds naked, a
spectacle to heaven and earth! Thus was the only
begotten Son of God, who came down from heaven to
6ave the world, crucified by his own creatures ; and, to
render the ignominy still greater, placed between two
thieves ! " Hear, 0 heavens ! 0 earth, earth, earth,
hear ! The Lord hath nourished and brought up
children, and they have rebelled against him."
20
314 Life of Christ.
It was usual for the crimes committed by malefactors
to be written on a white board, with black, and placed
over their heads on the cross. In conformity to this
custom, Pilate wrote a title in the Hebrew, Greek, and
Latin languages, that all foreigners, as well as natives,
might be able to read it, and fastened it to the cross,
over the head of Jesus ; and the inscription was, " This
is the King of the Jews." But when the chief priests
and elders had read this title, they were greatly dis
pleased, because, as it represented the crime for which
Jesus was condemned, it insinuated that he had been
acknowledged for the Messiah. Besides, being placed
over the head of one who was dying by the most infa
mous punisha 3nt, it implied that all who attempted
to deliver the Jews should perish in the same manner.
The faith add hope of the nation, therefore, being thus
publicly ridiculed, it is no wonder that the. priests
thought themselves highly affronted, and accordingly
came to Pilate, begging that the writing might be
altered. But as he had intended the affront in revenge
for their forcing him to crucify Jesus, contrary both to
his judgment and inclination, he refused to grant their
request : " What I have written," said he, " I have
written." When the soldiers had nailed the blessed Jesus to
the cross, and erected it, they divided his garments
among them. But his coat, or vesture, being without
seam, woven from the top throughout, they agreed not
to rend it, but to cast lots for it ; by which the predic
tion of the prophet, concerning the death and sufferings
of the Messiah, was fulfilled: "They parted my gar
ments among them, and for my vesture did they cast
lots." A sufficient indication that every circumstance
Life of Christ. 315
of the death and passion of the blessed Jesus was per
fectly known long before in the court of heaven ; and
accordingly, his being crucified between two malefac
tors was expressly foretold : "And he was numbered
with the transgressors."
The common people, of the baser sort, whom the
vile priests had incensed against the blessed Jesus, by
the malicious falsehoods they had spread concerning
him, and which they pretended to found on the depo
sition of witnesses ; the common people, I say, seeing
him hang in so infamous a manner upon the cross, and
reading the inscription placed over his head, expressed
their indignation at him by sarcastical expressions:
"Ah! thou," said they, "that destroyest the temple,
and buildest it in three days, save thyself, and come
down from the cross ! "
But the common people were not the only persons
who mocked and derided the blessed Jesus, while he
was suffering to obtain the remission of sins for all
mankind. The rulers, who now imagined they had
effectually destroyed his pretensions to the character
of the Messiah, joined the populace in ridiculing him,
and, with a meanness of soul which many infamous
wretches would have scorned, mocked him, even while
he was struggling with the agonies of death. They
scoffed at the' miracles by which he demonstrated
himself to be the Messiah, and promised to believe on
him, on condition of his proving his pretensions, by de
scending from the cross : " He saved others," said they,
"himself he can not save; if he be the King of Israel
let him now come down from the cross, and we will
believe on him." In the mean time, nothing could be
more false and hypocritical than this pretension of the
316 Life of Christ.
stiff-necked Jews ; for they afterward continued in theii
Unbelief, notwithstanding they well knew that he raised
himself from the dead — a much greater miracle than
his coming down from the cross would have been ; a
miracle attested by witnesses whose veracity they could
could not call in question. It was told them by the
soldiers, whom they themselves placed at the sepulchre
to watch the body, and whom they were obliged to bribe
largely to conceal the truth. It is therefore abundantly
evident, that if the blessed Jesus had descended from
the cross, the Jewish priests would have continued in
their infidelity ; and consequently, that their declaration
was made with no other intention than to insult the
Redeemer of mankind, thinking it impossible for him
now to escape out of their hands.
The soldiers also joined in this general scene of
mockery: "If thou be the King of the Jews," said
they, "save thyself." If thou art the great Mes
siah expected by the Jews, descend from the cross by
miracle, and deliver, thyself from these excruciating
torments. Nor did even one of the thieves forbear
mocking the great Lord of heaven and earth, though
laboring himself under the most racking pains, and
struggling with the agonies of death. But the other
exercised a most extraordinary faith, and at the time
when our great Redeemer was in the highest affliction,
mocked by men, and hanged on the cross, as the most
ignominious of malefactors. This Jewish criminal
seems to have entertained a more rational and exalted
notion of the Messiah's kingdom, than even the disci
ples themselves. They expected nothing but a secular
empire : he gave strong intimations of his having an
idea of Christ's spiritual dominion; for, at the vert
Life of Christ. 317
time when Jesus was dying on the cross, he begged to
be remembered by him when he came into his kingdom :
"Lord," said he, "remember me when thou comest
into thy kingdom." Nor did he make this request
in vain: the great Redeemer of mankind answered
him, " Verily, I say unto thee, to-day shalt thou be
with me in Paradise."
But let us attentively consider the history of our
blessed Saviour's passion, as it offers to our view events
absolutely astonishing. For when we remember the
perfect innocence of our great Redeemer, the uncom
mon love he bore to the children of men, and the many
kind and benevolent offices he did for the sons and
daughters of affliction ; when we reflect on the esteem
in which he was held all along by the common people,
how cheerfully they followed him to the remotest cor
ners of the country, nay, even into the desolate retreats
of the wilderness, and with what pleasure they listened
to his discourses ; when we consider these particulars,
I say, we can not help being astonished to find them
at the conclusion rushing all of a sudden into the oppo
site extreme, and all, as it were, combined to treat him
with the most barbarous cruelty.
When Pilate asked the people, if they desired to
have Jesus released, his disciples, though they were
very numerous, and might have made a great appear
ance in his behalf, remained absolutely silent, as if
they had been speechless or infatuated. The Roman
soldiers, notwithstanding their general had declared
him innocent, insulted him in the most inhuman man
ner. The scribes and Pharisees ridiculed him. The
common people, who had received him with hosannas
a fe«r days before, mocked him as they passed by, aud
318 Life of Christ.
railed at him as a deceiver. Nay, the very thief on
the cross reviled him. This sudden revolution in the
humor of the whole nation may seem unaccountable.
But if we could assign a proper reason for the silence
of the disciples, the principles which influenced the
rest might be discovered in their several speeches.
The followers of the blessed Jesus had attached them
selves to him in expectation of being raised to great
wealth and power in his kingdom, which they expected
would have been established long before this time;
but seeing no appearance at all of what they had so
long hoped for, they permitted him to be condemned,
perhaps because they thought it would have obliged
him to break the Roman yoke by a miracle.
With respect to the soldiers, they were angry that
any one should pretend to royalty in Judea, where
Caesar had established his authority. Hence they 'n-
sulted our blessed Saviour with the title of king, and
paid him, in mockery, the honors of a sovereign. As
for the common people, they seem to have lost their
opinion of him, probably because he had neither con
vinced the council, nor rescued himself when they
condemned him. They began, therefore, to consider
the assertion of his destroying the temple, and building
it in three days, as a kind of blasphemy, because it
required a divine power to execute such an undertaking.
The priests and scribes were filled with the most im
placable and diabolical malice against Lim ; because he
had torn off their mask of hypocrisy, aiid showed them
to the people in their true colors. It is, therefore, no
wonder that they ridiculed his miraclos, from whence
he derived his reputation. In short, the thief also
fancied that he might have delivered both himself aW
Life of Christ. 319
them, if he had been the Messiah ; but, as no such
deliverance appeared, he upbraided him for making
pretensions to that high character.
But now, my soul, take one view of thy dying Sav
iour, breathing out his spirit upon the cross ! Behold
his unspotted flesh lacerated with stripes, by which
thou art healed ! See his hands extended and nailed
to the cross, those beneficent hands which were inces
santly stretched out to unloose thy heavy burdens, and
to impart blessings of every kind ! Behold his feet
riveted to the accursed tree with nails! those feet
which always went about doing good, and traveled far
and near to spread the glad tidings of everlasting sal
vation! View his tender temples encircled with a
wreath of thorns, which shoot their keen afflicting
points into his blessed head — that head which was
ever meditating peace to poor, lost, and undone sin
ners, and spent many a wakeful night in ardent prayer
for their happiness ! See him laboring in the agonies
of death ! breathing out his soul into the hands of his
Almighty Father, and praying for his cruel enemies !
Was ever love like this? was ever benevolence so
gloriously displayed?
But see, the sun, that glorious luminary of heaven,
as it were, hides his face from this detestable action of
mortals, and is wrapt in the pitchy mantle of chaotic
darkness ! This preternatural eclipse of the sun con
tinued for three hours, to the great terror and astonish
ment of the people present at the crucifixion of our
dear Redeemer. And surely nothing could be more
proper than this extraordinary alteration in the face of
nature, while the Son of righteousness was withdraw
ing his beams, not only from the promised land, but
320 Life of Christ.
from the whole world ; for it was at once a miraculous
testimony, given by the Almighty himself, to the inno
cence of his Son, and a proper emblem of the depar
ture of him who was the light of the world, at least,
till his luminous rays, like beams of the morning,
shone out anew with additional splendor in the minis
try of his apostles.
Nor was the darkness which now covered Judea and
the neighboring countries, beginning about noon and
continuing till Jesus expired, the effect of an ordinary
eclipse of the sun. It is well known that this phe
nomenon can only happen at the change of the moon ;
whereas the Jewish passover, at which our great Re
deemer suffered, was always celebrated at the full.
Besides, the total darkness of an eclipse of the sun
never exceeds twelve or fifteen minutes ; whereas this
continued full three hours. Nothing, therefore, but the
immediate hand of that Almighty Being which placed
the sun in the center of the planetary system, could
have produced this extraordinary darkness ; nothing but
Omnipotence, who first lighted this glorious luminary
of heaven, could have deprived it of its cheering rays.
Now, ye scoffers of Israel, whose blood ye have so
earnestly desired, and wished it might fall upon you
and your children, behold, all nature is dressed in the
sable veil of sorrow, and, in a language that can not
be mistaken, mourns the departure of its Lord and
Master : weeps for your crimes, and deprecates the
vengeance of Heaven upon your guilty heads. Happy
for you that this suffering Jesus is compassion itself,
and even in the agonies of death prays to his heavenly
Father to avert from you the stroke of his justice.
This preternatural eclipse of the sun was considered
Life of Christ. 321
as a miracle by the heathens themselves ; and one of
them cried out, " Either the world is at an end, or the
God of nature suffers." And well might he use the
expression ; for never since this planetary system was
called from its primative chaos, was known such a
deprivation of light in the glorious luminary of day.
Indeed, when the Almighty punished Pharaoh for
refusing to let the children of Israel depart out of his
land, and the sable veil of darkness was for three
days drawn over Egypt, the darkness was confined to
a part of that kingdom ; whereas this that happened
at our Saviour's crucifixion was universal.
When the darkness began, the disciples naturally
considered it as a prelude to the deliverance of their
Master. For, though the chief priests, elders, and
people had sarcastically desired him to descend from
the accursed tree, his friends could hot but be per
suaded, that he who had delivered so many from in
curable diseases, who had restored limbs to the maimed
and eyes to the Mnd, who had given speech to the
dumb, and called the dead from the chambers of the
dust, might easily save himself, even from the cross.
When, therefore, his mother, his mother's sister, Mary
Magdalene, and the beloved disciple, observed the veil
of darkness begin to extend over the face of nature,
they drew near to the foot of the cross, probably in
expectation that the Son of God was going to shako
the frame of the universe, unloose himself from the
cross, and take ample vengeance on his cruel and per
fidious enemies. The blessed Jesus was now in the
midst of his sufferings ; yet, when he saw his mother
and her companions, their grief greatly affected his ten
der breast especially the distress of his mother. The
322 Life of Christ.
agonies of death, under which he was now laboring,
could not prevent his expressing the most affectionate
regard, both for her and for them. For, that she might
have some consolation to support her under the great
ness of her sorrows, he told her the disciple whom he
loved would, for the sake of that love, supply his place
to her after he was taken from them, even the place of
a son ; and, therefore, he desired her to consider him as
such, and expect from him all the duties of a child.
" Woman," said he, " behold thy son."
But now the moment, when he should resign his
soul into the hands of his heavenly Father, approached,
and he repeated part, at least, of the twenty-second
Psalm, uttering with a loud voice, these remarkable
words, "Eloi, eloi, lama sabacthani?" that is, "My
God, my God, why hast thou forsaken me ? "
Some believe that our blessed Saviour repeated the
whole Psalm ; it having been the custom of the Jews,
in making quotations, to mention only the first words
of the Psalm or section which they cited. If so, as
this Psalm contains the most remarkable particulars
of our dear Redeemer's passion, being, as it were, a
summary of the prophecies relating to that subject, by
repeating it on the cross, the blessed Jesus signified
that he was now accomplishing the things that were
predicted concerning the Messiah. And as this Psalm
is composed in the form of a prayer, by pronouncing
it at this time, he also claimed of his Father the per
formance of all the promises he had made, whether to
him or to his people.
Some of the people who stood by, when they heard
our blessed Saviour pronounce the first words of the
Psalm, misunderstood him. probably from their not
Life of Christ. 323
k^aring him distinctly, and concluded that he called
'or Elias. Upon which one of them filled a sponge
with vinegar, put it on a reed, and gave it to him to
drink; being desirous to keep him alive as long as
possible, to see whether Elias would come to take him
down from the cross. But as soon as Jesus had tasted
the vinegar, he said, " It is finished ; " that is, the work
of man's redemption is accomplished ; the great work,
which the only begotten Son of God came into the
world to perform, is finished. In speaking these words,
he cried with an exceeding loud voice ; and afterward
atidresed his Almighty Father, in words which form
the bsst pattern of a recommendatory prayer at the
hour of d-jath, " Father, into thy hands I commend my
spirit." Asd, having uttered these words, " he bowed
his head, and yielded up the ghost."
But behold', at the very instant the blessed Jesus
resigned his sou: into the hands of his heavenly Father,
¦he veil of the t&uple was miraculously rent from the
lop to the bottom probably in the presence of the
priest who burnt ii, <iense in the holy place, and who,
doubtless, published the account when he came out ;
for our blessed Savior? expired at the ninth hour, the
very time of offering tl-3 evening sacrifice.
Nor was this the only miracle that happened at the
death of the great Messiah : the earth trembled from
its very foundation ; the flinty rocks burst asunder, and
the sepulchres hewn in thorn were opened ; and many
bodies of saints deposited there, awaked, after his resur
rection, from .the sleep of death, left the gloomy cham
bers of the tomb, went into the city of Jerusalem, and
appeared unto many.
CHAPTER XXXI.
The blessed Jesus treated with indignity after his Crucifixion — A
pious Person begs his Body from Pilate in order for interment
IT was expressly forbidden by the law of Moses, that
the bodies of those who were hanged should remain
all night on the tree. In conformity to this law, and
because the Sabbath was at hand, the Jews begged tha
governor that the legs of the three persons crucified
might be broken, to hasten their death. To this request
Pilate readily consented ; and, accordingly, gave the
necessary order to the soldiers to put it in execution.
But on perceiving that Jesus was already dead, the
soldiers did not give themselves the trouble of breaking
his legs, as they had done those of the two malefactors
that were crucified with him. One of them, howevei,
either out of wantonness or cruelty, thrust a spear intc
his side, and out of the wound flowed blood and water.
This wound, therefore, was of the greatest impor
tance to mankind, as it abundantly demonstrated the
truth of our Saviour's death, and consequently pre
vented all objections that the enemies to our holy faith
would otherwise have raised against it. The evangelist
adds, that the legs of our great Redeemer were not
Life of Christ. 32ft
broken, but his side was pierced, that two particular
prophecies might be fulfilled : " A bone of him shall
not be broken ; " and " They shall look on him whom
they have pierced."
Among the disciples of Jesus, was one called Joseph
of Arimathea, a person equally remarkable for his
birth, fortune, and office. This man, who was not to
be intimidated by the malice of his countrymen, went
boldly to Pilate, and begged the body of his great
Master. He had, indeed, nothing to fear from the
Roman governor, who, during the whole course of our
Saviour's trial, had shown the greatest inclination U
release him ; but he had reason to apprehend that this
action might draw down upon him the malice of the
rulers of the Jews, who had taken such great pains to
get the Messiah crucified. However, the great regard
he had for the remains of his Master, made him despise
the malice of the Jews ; being persuaded that Omnip
otence would defend him, and cover his enemies with
shame and confusion. And he well knew, that if no
friend procured a grant of the body, it would be ignO-
minionsly cast out among the executed malefactors.
Pilate was at first surprised at the request of Joseph,
thinking it highly improbable that he should be dead
in so short a time. He had, indeed, given orders for
the soldiers to break the legs of the crucified persons ;
but he knew it was common for them to live many
hours after that operation was performed ; for, though
the pain they felt must have been exquisite to the last
degree, yet, as the vital parts remained untouched, life
would continue some time in the miserable body.
The governor, therefore, called the centurion, to
know the truth of what Joseph had told him; and
326 Life of Christ.
being convinced, from the answer of that officer, that
Jesus had been dead some time, he readily gave the
body to Joseph.
This worthy counselor having obtained his request,
repaired to Mount Calvary ; and being assisted by
Nicodemus, took the body down from the cross. The
latter was formerly so cautious in visiting Jesus, that
he came to him by night. But, in paying the last
duties to his Master, he used no art to conceal his
design ; he showed a courage far superior to that' of
any of his apostles, not only assisting Joseph in taking
down the body of Jesus from the cross, but bringing
with him a quantity of spices necessary in the burial
of our Saviour. Accordingly, they wrapped the body
with the spices, in fine linen, and laid it in a new
sepulchre, which Joseph had hewn out of a rock for
himself. This sepulchre was situated in a garden near
Mount Calvary ; and, in which having carefully depos
ited the body of the blessed Jesus, they fastened thr
door, by rolling to it a very large stone. "And when
Joseph had taken the body, he wrapped it in a clear
linen cloth, and laid it in his own new tomb, which
he had hewn out in the rock : and he rolled a great
stone to the door of the sepulchre, and departed.''
Matt, xxvii : 59, 60.
The women of Galilee, who had watched their Re
deemer in his last moments, and accompanied his
body to the sepulchre, observing that the funeral rites
were performed in a hurry, agreed among themselves, as
soon as the Sabbath was past, to return to the sepulchre,
and embalm the body of our Saviour, by anointing
and swathing him in the manner then common among
the Jews. Accordingly, they retired to the city, <wid
Life of Christ. 327
purchased the spices necessary for that purpose, Nico
demus having furnished only a portion of them.
During these transactions, the chief priests and
Pharisees, remembering that Jesus had more than
once predicted his own resurrection, came to the gov
ernor, and informed him of it ; begging, at the same
time, that a guard might be placed at the sepulchre,
lest his disciples should carry away the body, and
affirm that he was risen from the dead. This happened
a little before it was dark in the evening, called the
next day that followed, by the evangelist, because the
Jewish day began at sunset.
This request being thought reasonable by Pilate,
he gave them leave to take as many soldiers as they
pleased out of the cohort, which, at the feast, came
from the castle of Antonia, and kept guard of the
porticoes of the temple. For, that they were not Jew
ish but Roman soldiers, whom the priests employed
to watch the sepulchre, is evident from their asking
them of the governor. Besides, when the soldiers
returned with the news of our Saviour's resurrection,
the priests desired them to report that his disciples
had stolen him away while they slept ; and, to encour
age them to tell the falsehood boldly, promised, that
if their neglect of duty came to the governor's ears,
proper methods should be used to pacify him, and
deliver them from any punishment : a promise which
there was no need of making to their ovr servants.
The priests having thus obtained a ruard of Ro
man soldiers, men long accustomed to m.^itary duties,
and therefore the most proper for watching the body,
set out with them to the sepulchre ; and, to prevent
these guards from combining with the disciples in
328 Life of Christ.
carrying on any fraud, placed them at their post, and
sealed the stone which was rolled to the door of tha
sepulchre. Thus, what was designed to expose the mission and
doctrine of Jesus, as rank falsehood and vile impos
ture, proved, in fact, the strongest confirmation of
the truth and divinity of the same that could possibly
be given; and placed what they wanted to refute
(which was his resurrection from the dead) even beyond
a doubt.
CHAi L'-SR XXXII.
Two pious Women go to view thj; Sepulchre of their crucifiei
Lord and Saviour — An awful Phenomenon happens — A minis
tering Spirit descends — The Redeemer bursts the chains o»
Death, and rises from the Tomb.
VERY early in the morning, after the Sabbath,
Mary Magdalene, and the other Mary, came to
visit the sepulchre, in order to embalm our Lord's
body ; for the performance of which they had, in con
cert with several other women from Galilee, brought
ointments and spices. But before they reached the
sepulchre, there was a great earthquake preceding the
most memorable event that ever happened among the
children of men, the resurrection of the Son of God
from the dead. " For the angel of the Lord descended
from heaven, and came and rolled back the stone from
the door of the sepulchre, and sat upon it ; his coun
tenance was like lightning, and his raiment white as
snow ; and for fear of him, the keepers did shake, and
became as dead men : " they fled into the city, and the
Saviour of the world rose from the dead.
The angel, who had till then sat upon the stone,
quitted his station, and entered into the sepulchre. In
the mean time, Mary Magdalene, and the other Mary,
21
330 Life of Christ.
were still on their way to the place, together with
Salome, who joined them on the road. As they pro
ceeded on their way, they consulted among themselves,
with regard to the method of putting their design of
embalming the body of their Master into execution;
particularly with respect to the enormous stone which
they had seen placed there, with the utmost difficulty,
two days before, "Who," said they, "shall roll away
the stone from the door of the sepulchre ? " But, in
the midst of this deliberation, about removing this
great and sole obstacle to their design, (for it does not
appear they knew anything of the guard,) they lifted
up their eyes, and perceived it was already rolled away.
Alarmed at so extraordinary and unexpected a cir
cumstance, Mary Magdalene concluded, that the stone
could not have been rolled away without some design ;
and that those who rolled it away could have no other
intent than that of removing our Lord's body. Imag
ining, by appearances, that they had really done so, she
ran immediately to ¦acquaint Peter and John of what
she had seen, and what she suspected ; leaving Mary
and Salome there, that if the other women should
arrive during her absence, they might acquaint them
with their surprise, at finding the stone removed, and of
Mary Magdalene's running to inform the apostles of it.
In the mean time, the soldiers, who were terrified at
seeing an awful messenger from on high roll away the
stone from the door of the sepulchre, and open it in
quality of a servant, fled into the city, and informed
the Jewish rulers of these miraculous appearances.
This account was highly mortifying to the chief priests,
as it was a proof of our Saviour's resurrection that
could not be denied : they therefore resolved to stifle
Life of Christ. 331
it immediately ; and accordingly bribed the soldiers to
conceal the real fact, and to publish every where, that
his disciples had stolen the body out of the sepulchre.
While Mary Magdalene was going to inform the
disciples that the stone was rolled away from the
mouth of the sepulchre, and the body taken away,
Mary and Salome continued advancing toward the
place, and at their arrival found what they expected —
the body of their beloved Master gone from the sepul
chre, where it had been deposited by Nicodemus and
Joseph of Arimathea; but at the same time beheld, to
their great astonishment, a beautiful young man in
shining raiment, very glorious to behold, sitting on the
right side of the sepulchre.
Matthew tells us, that it was the angel who had
rolled away the stone, and frightened away the guards
from the sepulchre. It seems he had now laid aside
the terrors in which he was then arrayed, and assumed
the form and dress of a human being, in order that
these pious women, who had accompanied our Saviour
during the greatest part of the time of his public
ministry, might be as little terrified as possible.
But, notwithstanding his beauty and benign appear
ance, they were greatly affrighted, and on the point of
turning back, when the heavenly messenger, to banish
their fears, told them, in a gentle accent, that he knew
their errand. " Fear not," said he, " for I know that
ye seek Jesus who was crucified. He is not here ; for
he is risen, as he said : " and then invited them to
come down into the sepulchre, and view the place
where the Son of God had lain ; that is, to look on the
linen clothes, and the napkin that had been about his
> »nd, and which he had left behind him when he arose
332 Life of Christ.
from the dead ; for, to look at the place in any othei
view, would not have tended to confirm their faith of
his resurrection. The women, greatly encouraged by
the agreeable news, as well as the peculiar accent with
which this blessed messenger from the heavenly Canaan
delivered his speech, went down into the sepulchre,
when, behold, another of the angelic choir appeared.
They did not, however, yet seem to give sufficient
credit to what was told them by the angel ; and there
fore the other gently reproved them for seeking the
living among the dead, with an intention to do him an
office due only to the latter, and for not believing what
was told them by a messenger from. heaven, or rather
for not remembering the words which their great Mas
ter himself had told them with regard to his own res
urrection : " Why seek ye the living among the dead?
He is not here, but is risen ; remember how he spake
unto you when he was yet in Galilee, saying, The Son
of Man must be delivered into the hands of sinful
men, and be crucified, and the third day rise again."
When the women had satisfied their minds by look
ing at the place where the Lord had lain, and where
nothing was to be found but the linen clothes, the angel
who first appeared to them resumed the discourse, and
bade them go and tell his disciples, particularly Peter,
the glad tidings of his Master's resurrection from the
dead : that he was going before them to Galilee ; and
that they should there have the pleasure of seeing him.
The reason why the disciples were ordered to go into
Galilee, to meet their great and beloved Master, seems
to be this : they were most of them at Jerusalem, cele
brating the passover ; and it may be easily imagined
that, on receiving the news of their Lord's resurrection t
Life of Christ. 333
many, if not all would resolve to tarry at Jerusalem,
in expectation of meeting him there : a thing that
must have proven of great detriment to them at that
time of the year, when the harvest was about to begin, ¦
the sheaf of first-fruits being always offered on the
second day of the passover week. In order, therefore,
to prevent their staying so long from home, the message
was sent directing them to return into Galilee, with
full assurance that they should there have the pleasure
of seeing their Lord and Master: and by that means
have all their doubts removed, and be fully convinced
that he had patiently undergone all his sufferings
for the sins of mankind. The women, highly elated
with the news of their Lord's resurrection, left the
sepulchre immediately, and ran to carry the disciples
the glad tidings.
During these transactions at the sepulchre, Peter
and John, having, been informed by Mary Magdalene
that the stone was rolled away, and the body of Jesus
not to be found, were hastening to the grave, and missed
the women who had seen the appearance of angels.
The disciples being astonished at what Mary Mag
dalene had told them, and desirous of having their
doubts cleared up, made all possible haste to the sep
ulchre ; and John, being younger than Peter, arrived
at the place first, but did not go in, contenting himself
with stooping down, and seeing the linen clothes lying,
which had been wrapped about the Saviour's body.
Peter soon arrived, and went to the sepulchre, where
he saw the linen clothes, and the napkin that was about
his head not lying with the linen clothes, but wrapped
together in a place by itself. Our Lord left the grave-
clothes in the sepulchre, probably, to show that his
334 Life of Christ.
body was not stolen away by his disciples, who, in
such a case, would not have taken time to have strip
ped it. Besides, the circumstance of the grave-clothes
induced the disciples themselves to believe, when the
resurrection was related to them. But at that time
they had no suspicion that he was risen from the dead.
These two disciples having thus satisfied themselves
that what Mary Magdalene had told them was really
true, returned to their respective habitations ; but Mary,
who had returned, continued weeping at the door of*
the sepulchre. She had, it seems, followed Peter and
John to the garden, but did not leave' it with them,
being anxious to find the body. Accordingly, stepping
down into the place to examine it once more, she saw
two angels sitting, the one at the head and the other at
the feet, where the body of Jesus had lain. They were
now in the same position as when they appeared to the
other women; but had rendered themselves invisible
while Peter and John were at the sepulchre. Mary,
on beholding these heavenly messengers dressed in the
robes of light, was greatly terrified. But they, in the
most endearing accent, asked her, " Woman, why
weepest thou? To which she answered, Because they
have taken away my Lord, and I know not where they
have laid him." On pronouncing these words, she
turned herself about, and saw Jesus standing near her ;
but the terror she was in, and the garments in which
he was now dressed, prevented* her from knowing
him for some time. Jesus repeated the same question
used before by the angel, "Woman, why weepest
thou ? " To which Mary, who now supposed him to
be the gardener, answered, Sir if his body be trouble
some in the sepulchre, and thou hast removed him.
Liue oj OiiSidT. 335
tell "no where he is deposited, and I will take him
away. But our blessed Saviour, willing to remove her
anxiety, called her by name, with his usual tone of
voice ; on which she immediately knew him, and fall
ing down before him, would have embraced his knees,
according to that modesty and reverence with which
the women of the east saluted the men, especially those
who were their superiors in station. But Jesus refused
this compliment, telling her that he was not going im
mediately into heaven. He was often to show himself
to the disciples before he ascended ; so that she would
have frequent opportunities of testifying her regard to
him. And, at the same time, said to her, " Go to my
brethren, and say unto them, I ascend to my Father
and your Father, and to my God and your God. Thus
did the blessed Jesus contemplate, with a singular
pleasure, the work of redemption he had just finished.
The happy relation between God and man, which had
been long canceled by sin, was now renewed.
The women, on their arrival, told as many of the
disciples as they could find, that they had seen at the
sepulchre the appearance of angels, who assured them
that Jesus was risen from the dead. This new in
formation astonished the disciples exceedingly ; and as
they had before sent Peter and John to examine into
the truth of what Mary Magdalene had told them, con
cerning the body being removed out of the sepulchre,
so they now judged it highly proper to send some of
of their number to see the angels, and learn from them
the ioyful tidings of that great transaction, of which
the women had given them an account. That this was
really the case, appears from what the disciples, in
their journey to Emmaus, told their great Lord and
336 Life of Christ.
Master ; namely, that when the women came and told
them that they had seen the angels, certain of their
number went to the sepulchre, and found it even as the
women had said, but him they saw not.
The second deputation from the apostles did not go
alone ; for, as Mary Magdalene returned with Peter
and John, who were sent to examine the truth of her
information, so the women who brought an account of
the appearance of angels, in all probability returned
with those Avho were sent to be witnesses of the truth
of their report. Besides curiosity, they had an errand
thither : the angels had expressly ordered them to tell
the news to Peter in particular ; for which reason,
when they understood that he was gone to the sepuh
chre, it is natural to think they would return with the
disciples to seek him. About the time that the disci
ples and women set out from the sepulchre, Peter and
John reached the city ; but passing through a different
street, did not meet their brethren. The disciples
having a great desire to reach the place, soon left
the women behind ; and, just as they arrived, Mary
Magdalene, having seen the Lord, was eoming away.
But they did not meet her, because they entered the
the garden at one door, while she was coming out at
another. When they came to the sepulchre, they saw
the angels, and received from them the news of their
blessed Master's resurrection; for St. Luke tells us,
"They found it even as the women had said." Highly
elated with what they saw, they departed, and ran back
to the city, with such expedition, that they gave an
account of what they had seen in the hearing of the
two disciples, before Mary Magdalene arrived.
In the mean time, the company of women, who
Life of Christ. 337
followed the disciples, happened to meet Peter and
John. But they had not gone far from the sepulchre,
before Jesus himself met them, and said, "All hail ! "
On which they approached their great Lord and Master,
held him by the feet, and worshiped him. The favor of
embracing his knees, Jesus had before refused to Mary
Magdalene, because it was not then necessary ; but he
granted it to the women, because the angels' words
having strongly impressed their minds with the notion
of his resurrection, they might have taken his appear
ance for an illusion of their own imagination, had he
not permitted them to touch him, and convince them
selves, by the united reports of their senses, that he
was their great Lord and Master, who was then risen
from the dead, after having suffered on the cross for
the sins of mankind.
This company of pious women having tarried some
time with Jesus on the road, did not arrive with the
joyful tidings of their great Master's resurrection, till
some time after Peter and John; and perhaps were
overtaken by Mary Magdalene on the road, unless we
suppose that she arrived a few minutes before them.
The disciples were now lost in astonishment at what
the women had related ; they considered the account
they had before given them, of their having seen the
angels, as an improbability, and now they seem to
have considered this as something worse ; for the
evangelist tells us, that they "believed not."
Peter, indeed, to whom the angel had sent the mes
sage, was disposed, by his sanguine temper, to give a
little more credit to their words than the rest ; possi
bly, because the messengers from the heavenly Canaan
had done him the honor of naming him in particular.
338 Life of Christ.
Elated with the respect thus paid him, he immediately
repaired again to the sepulchre ; hoping, in all prob
ability, that his Master would appear to him ; or at
least, the angel who had so particularly distinguished
him from the rest of his disciples. As soon as Peter
arrived at the sepulchre, he stooped down, and seeing
the linen clothes lying in the same manner as before,
he viewed their position, the form in which they were
laid, and returned, wondering greatly in himself at
what had happened.
CHAPTER XXXIII.
Jesus appears on divers Occasions, to different Disciples — Re
proves and convinces Thomas of his unbelief — Shows himself
to a great number of his Followers in Galilee,
SOON after the women's first return to the disciples
with the news of their having seen the appearance
of angels, who told them that Jesus had risen from
the dead, two of the disciples departed on their journey
to a village called Emmaus, about two miles distant
from Jerusalem. The concern they were in, on account
of the death of their great and beloved Master, was
sufficiently visible in their countenances ; and, as they
pursued their journey, talking one with another, and
debating about the things that had lately happened
among them, concerning the life and doctrine, the suf
ferings and death of the holy Jesus, and of the report
that was just spread among his disciples, of his being
that very morning risen from the dead, Jesus himself
overtook them, and joined company with them.
As he appeared like a stranger, they did not in the
least suspect that their fellow-traveler was no other
than tin great Redeemer of the sons of men. He soon
entered into discourse with them, by inquiring what
340 Life of Christ.
event had so closely engaged them in conversation,
and why they appeared so sorrowful and dejected, as
if they had met with some heavy disappointment?
One of them, whose name was Cleophas, being sur
prised at the question, replied, Is it possible that you
can be so great a stranger to the affairs of the world,
as to have been at Jerusalem, and not have heard the
surprising events that have happened there ? Events
that have astonished the whole city, and are now the
constant topic of conversation among all the inhab
itants ? Jesus asked, what surprising events he meant.
To which Cleophas replied, The transactions which
have happened concerning Jesus of Nazareth, who
appeared as a great prophet and teacher sent from
God ; and accordingly was highly venerated among
the people, for the excellency of his doctrine, his hu
mility of life, and the number, benefit, and greatness
of his miracles. Our chief priests and elders, there
fore, envying him as one who lessened their authority
over the people, apprehended him, and found means
to put him to death. But we firmly believed he would
have proved himself the Messiah, or great Deliverer ;
and this persuasion we a long time supported ; nor
were we willing to abandon it, even when we saw him
put to death. But it is now three days since these
things were done ; and, therefore, we begin to fear we
were mistaken. This very morning, indeed, a thing
happened, which extremely surprised us, and we were
very solicitous with regard to it. Some women, who
had entertained the same hopes and expectations as
we, going early in the morning to pay the last duties
to their Master, by embalming his body, returned with
great haste to the city, and informed us, that they had
Life of Christ. 341
been at the sepulchre, but were disappointed in not
finding the body; and to increase our surprise, they
added, that they had seen the appearance of angels,
who had told them that Jesus was risen from the dead.
This relation seemed, at first, to us not probable, nay,
altogether incredible ; but, two of the company going
immediately after to the sepulchre, found every thing
exactly as the women had reported: they saw the
angels, but heard not anything of the body ; so that
we are still in doubt and perplexity with regard to this
wonderful event.
In reply, Jesus said, Why are ye so very averse to
believe all that the prophets have, with one voice, pre
dicted of the Messiah ? Is it not clearly and very ex
pressly foretold, in all the prophetic writings, that it was
appointed by the counsel of Omnipotence for the Mes
siah to suffer in this manner ; and that, after sustaining
the greatest indignities, reproaches, and contempt, from
the malice and perverseness of mankind, and even
undergoing an ignominious and cruel death, he should
be exalted to a glorious and eternal kingdom ? Having
said this, he began at the writings of Moses, and ex
plained to them, in order, all the principal passages,
both in the books of that great legislator, and the
writings of the other prophets, relating to his own
sufferings, death, and glorious resurrection.
And this he did with such surprising plainness,
clearness, and strength, that the two disciples, not yet
suspecting who he was, were as much amazed to find
a stranger so well acquainted with all that Jesus did
and suffered, as they at first wondered at his appearing
to be so totally ignorant of these transactions. They
were also astonished to hear him interpret and apply
342 Life of Christ.
the Scriptures to their present purpose, with such read
iness and convincing clearness of argument, as carried
with it a strange and unusual authority and efficacy.
When, therefore, they came to the village whither
they were going, and Jesus seemed as if he would
have passed on, and traveled farther, they, desirous of
his company, pressed him, in the strongest manner, to
tarry with them that night, as it was then late. To
this request the great Redeemer of mankind consented ;
and when they were sat down to supper, he took bread,
and gave thanks to God, and brake it, and gave it to
them in the same manner he used to do, while he con
versed with them upon earth, before his death. This
engaged their attention, and looking steadfastly on
him, they perceived it was their great and beloved
Master. But they had then no time to express their
joy and astonishment to their benevolent Redeemer;
for he immediately vanished out of their sight.
As soon as they found their Master was departed,
they said one to another, How slow and stupid were
we before, not to know him upon the road, while he
explained to us the Scriptures ; when, besides the affa
bility of his discourse, and the strength and clearnesa
of his argument, we perceived such an authority in
what he said, and such a powerful efficacy attending
his words, and even striking our hearts with affection,
that we could not but have known him (if we had not
been, remarkably stupid) to have been the very same
that used to accconipany his teaching, and was peculiar
to it ! This surprising event would not permit them to
stay any longer in Emmaus. They returned that very
night to Jerusalem, and found the apostles, with sev
eral other disciples, discoursing about the resurrectio-'
Life of Christ. 343
of their Master ; and, on their entering the room, the
disciples accosted them, saying, "The Lord is risen
indeed, and hath appeared unto Simon."
They had given little credit to the reports of the
women, supposing they were occasioned more by im
agination than reality. But when a person of Peter's
capacity and gravity declared he had seen the Lord,
they began to think that he was really risen from the
dead. And their belief was greatly confirmed by the
arrival of the two disciples from Emmaus, who declared
to their brethren, how Jesus appeared to them on the
road, and how they discovered him to be their Master,
by the circumstances before related. While the disci
ples from Emmaus were thus describing the manner
of the appearance of Jesus to them, and offering argu
ments to convince those who doubted the truth of it,
their great Master himself put an end to the debate,
by standing in the midst of them, and saying, " Peace
be unto you."
This appearance of our blessed Saviour greatly terri
fied the disciples, who supposed they had seen a spirit ;
for, having secured the doors of the house where they
were assembled, for fear of the Jews, and Jesus having
opened the locks by his miraculous power, without the
knowledge of any in the house, it was natural for them
to think that a spirit only could enter. The circum
stance, therefore, of the doors being shut, is very hap
pily mentioned by St. John; because it suggests a
reason why the disciples took their Master for a spirit,
notwithstanding many of them were convinced that
he was really risen from the dead, and were at that
moment conversing about his resurrection. But to
dispel their fears and doubts, Jesus came forward and
344 Life of Christ.
6poke to tnem in the most endearing manner, showed
them his hands and feet, and desired them to handle
him, in order to convince themselves, by the united
powers of their different senses, that it was he himself,
and no spectre or apparition. " Why are ye troubled,'*
said the benevolent Redeemer of mankind, " and why
do thoughts arise in your hearts ? 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." These infallible proofs sufficiently convinced
the disciples of the truth of their Lord's resurrection,
and they received him with rapture and exultation.
But their joy and wonder had so great an effect upon
their minds, that some of them, sensible of the great
commotion they were in, suspended their belief, till
they had considered the matter more calmly. Jesus,
therefore, knowing their thoughts, called for meat, and
ate with them, in order to prove more fully the truth
of his resurrection from the dead, and the reality of
his presence with them on this occasion.
After giving this farther ocular demonstration of
his having vanquished the power of death, and opened
the tremendous portals of the grave, he again repeated
his salutation, " Peace be unto you : " adding, " The
same commission that my Father hath given unto me, I
give unto you : go ye therefore into every part of the
world, and preach the gospel to all the children of
men." Then breathing on them he said, Receive ye
the Holy Ghost, to direct and assist you in the execu
tion of your commission. Whosoever embraces your
doctrine, sincerely repents, and believes on me, ye shall
declare unto him the free forgiveness of his sins, and
your declaration shall be ratified and confirmed in the
Life of Christ. 345
courts of heaven. And whosoever either obstinately
rejects your doctrine, disobeys it, or behaves himself
unworthily after he hath embraced it, his sins shall not
be forgiven him ; but the censure ye shall pass upon
him on earth, shall be confirmed in heaven.
Thomas, otherwise called Didymus, was absent at
the meeting of the apostles ; nor did this happen
without the special direction of Providence, that the
particular and extraordinary satisfaction which was
afterward granted him, might be an abundant and
undeniable testimony of the truth of our blessed Sav
iour's resurrection to all succeeding generations. The
rest of the apostles, therefore, told him, that they had
6een the Lord, and repeated to him the words he had
delivered in their hearing. But Thomas replied, This
event is of such great importance, that unless, to pre
vent all possibility of deception, I see him with mine
own eyes, and feel him with mine own hands, putting
my fingers into the print of the nails, whereby he was
fastened to the cross, and thrust my hand into his side,
which the soldiers pierced with the spear, I will not
believe that he is really and truly risen from the dead.
Eight days after the resurrection of our great Re
deemer, the blessed Jesus showed himself again to his
disciples, while Thomas was with them, and upbraided
that disciple for his unbelief; but knowing that it did
not, like that of the Pharisees, proceed from a wicked
mind, but from an honest heart, and a sincere desire
of being satisfied of the truth, he thus addressed him
self to his doubting disciple: "Thomas," said he,
" since thou wilt not be contented to rely on the tes
timony of others, but must be convinced by the expe
rience of thine own senses, behold the wounds in my
22
346 Life of Christ.
hands, and reach hither thy hand, and thrust it into my
side, and doubt no longer of the reality of my resur
rection." Thomas was immediately induced to believe,
by the invitation of his dear Master, and being fully
satisfied, he cried out, " I am abundantly convinced ;
thou art, indeed, my Lord, the very same that was
crucified ; and I acknowledge thine Almighty power
in having triumphed over death, and worship thee as
my God." To which the blessed Jesus replied, " Be
cause thou hast seen me, Thomas, thou hast believed
that I am really risen from the dead. But blessed are
they who, without such evidence of the senses, shall,
upon credible testimony, be willing to believe and
embrace a doctrine which tends so greatly to the glory
of God, and the salvation of the sons of men."
St. John adds, that the blessed Jesus appeared, on
several other occasions, to his disciples, after his resur
rection ; and, by many clear and infallible proofs, (not
mentioned by the evangelist,) fully convinced them
that he was alive after his passion. But those which
are mentioned are abundantly sufficient to excite men
to believe that Jesus was the Son of God, the great
Messiah so often foretold by the ancient prophets;
and, by means of that belief they may attain everlast
ing life in the happy regions of the heavenly Canaan.
Our blessed Saviour having, first by the angels, and
afterward in person, ordered his disciples to repair to
their respective habitations in Galilee, it is reasonable
to think they would leave Jerusalem as soon as possi
ble. This they accordingly did, and on their arrival
at their respective places of abode, applied themselves
to their usual occupations ; and the apostles returned
to their old trade of fishing, on the lake of Tiberias.
Life of Christ. 347
Here they were toiling with their nets very early in
the morning, and saw Jesus standing on the shore, but
did not then know him to be their Master, as it was
somewhat dark, and they at a considerable distance
from him. He, however, called to them, and asked
if they had taken any fish ? To which they answered,
they had caught nothing. He then desired them to
let down their net on the right side of the boat, and
they should not be disappointed. The disciples, imag
ining that he might be acquainted with the places
proper for fishing, did as he directed them, and inclosed
in their net such a prodigious multitude of fishes, that
they were not able to draw it into the boat, but were
forced to drag it after them toward the shore.
It seems, they had toiled all .the preceding night to
no purpose; and, therefore, such remarkable success
could not fail of causing various conjectures among
them, with regard to the stranger on the shore, who
had given them such happy advice. Some of the
apostles declared they could not imagine who he was ;
but others were persuaded that this person was no
other than their great and beloved Master. John was
fully convinced of his being the Lord, and accordingly
told his thoughts to Simon Peter, who, making no
doubt of it, girded on his fisher's coat, and leaped into
the sea, in order to get ashore sooner than the boat
could be brought to land, dragging after it a net full
of large fishes.
When the disciples came ashore, they found a fire
kindled, and on it a fish broiling, and near it some
bread. But neither being sufficient for the company,
Jesus bade them bring some of the fish they had now
caught, and invited them to eat with him. Thus did
848 Life of Christ.
the blessed lesus prove again to his disciples the
reality of hw resurrection; not only by eating with
them, but by working a miracle like that which, at
the beginning of his ministry, had made such an
impression upon them, as disposed them to be his con
stant followers. This was the third time that Jesus
appeared publicly to a great number of his disciples
in a body, besides showing himself several times to
particular persons, upon special occasions.
When they had eaten, Jesus reminded Peter how
diligent and zealous he ought to be in order to wipe
off the stain of his denying him when he was carried
before the high priest : " Simon, son of Jonas," said
our blessed Saviour to him, " Art thou more zealous
and affectionate in thy love toward me than the rest
of my disciples ? " To which Peter answered, " Yea,
Lord, thou knowest that I love thee." He was taught
modesty and diffidence by his late fall ; and therefore
would not compare himself with others, but humbly
appealed to his Master's omniscience, for the sincerity
of his regard to him. Jesus answered, " Express then
thy love toward me by the care of my flock committed
to thy charge. ' Feed my lambs ; feed my sheep.'
Show thy love to me, by publishing the great salvation
I have accomplished, and feeding the souls of faithful
believers with that food which never perishes, but
endures forever and ever. I well know, indeed," con
tinued the blessed Jesus, " that thou wilt continue my
faithful shepherd, even until death. For the time
will come, when thou, who now girdest on thy fisher's
coat voluntarily, and stretchest out thy hand to come
to me, shalt, in thine old age, be girt by others, and
forced to stretch out thy hands against thy will, in a
Life of Christ. 349
yery different manner, for the sake of thy constant
profession of my religion."
By these last words, Jesus signified the manner of
Peter's death, and that he should finally suffer martyr
dom, for the glory of God, and testimony of the truth
of the Christian religion.
The time being now come when the disciples were
to meet their great Lord and Master, according to the
messages he had sent them by the women, and, in all
probability, appointed at some former appearance not
mentioned by the evangelists, the brethren set out for
the mountain in Galilee, perhaps that on which he was
transfigured." Here five hundred of them were gath
ered together, expecting the joyful sight of their great
Master, after he had triumphed over death and the
grave ; some of them not having yet seen him after
his resurrection.
They did not wait long before Jesus appeared, on
which they were seized with rapture, their hearts over
flowed with gladness, they approached their kind, their
benevolent Master, and worshiped him. Some few,
indeed, doubted ; it being natural for men to be afraid
to believe what they vehemently wished, lest they
should indulge themselves in false joys, which vanish
like a morning cloud. But Jesus afterward appeared
frequently to them, and gave them full satisfaction,
and instructed them in many things relating to their
preaching the gospel, establishing the church, and
spietvling it through the whole earth.
CHAPTER XXXIV.
Our blessed Lord instructs his Disciples in whai manner they
should conduct themselves in order to propagate the Doc
trines of the Gospel — Gives them his final Blessing, and
ascends into Heaven — General Review of the Life and Doc
trines of the great Redeemer.
A FEW days before the feast of Pentecost, or the
"feast of weeks," the disciples went up to Jerusa
lem, where the blessed Jesus made his last appearance
to them ; and, after instructing them in many particu
lars concerning the kingdom of God, and the manner
they were to behave themselves in propagating the
doctrines of the gospel, he put them in mind, that,
during his abode with them in Galilee, he had often
told them that all things written in the law, the proph
ets, and the Psalms, concerning him, were to be exactly
accomplished. At the same time, "he opened their
understandings " by divine illumination, he removed
their prejudices by the operation of his Spirit, cleared
their doubts, improved their memories, strengthened
their judgments, and enabled them to discern the true
meaning of the Scriptures.
Having thus qualified them for receiving the truth,
he again assured them, that both Moses and the proph
ets had foretold that the Messiah was to suffer in the
Life of Christ. 351
very manner he had suffered ; that he was to rise from
the dead on the third day, as he had done ; and that
repentance and remission of sins were to be preached
in the. Messiah's name among all nations, beginning
with the Jews in Jerusalem.
He next delivered unto them their commission to
preaeh the doctrine of repentance and remission of sins,
in his name, among all nations, and to testify unto the
world the exact accomplishment, in him, of all things
foretold concerning the Messiah ; and, to enable them
to perform this important work, promised to bestow on
them the gift of the Holy Spirit, which he called the
promise of his Father — because the Almighty had
promised it by his prophets.
Having thus strengthened them for the important
work they were going to undertake, he led them on to
the Mount of Olives, as far as Bethany ; where, stand
ing on a hill above the town, he told them that he was
,going to ascend to his Father ; for which reason they
might go courageously through all the world, and
preach the gospel to every rational creature : that they
who believed should be admitted into his church by
the rite of baptism, in the name of the Father, the Son,
and the Holy Ghost ; and be taught, in consequence
of their baptism, to obey all the precepts he had
enjoined upon them : that such baptized believers
should receive the pardon of their sins, together with
eternal life in the happy mansions of his Father's king
dom ; but such as refused to embrace the doctrines of
the gospel, should be forever excluded from those
happy regions, and have their portion in the lake that
aurneth with fire and brimstone : that while they were
employed in this work he would be constantly with
352 Life of Christ.
them, to assist them by his Spirit, and protect them by
his providence. Finally, that those who should, through
their preaching, be induced to believe, should them
selves work most astonishing miracles, by which the
gospel should be propagated with the greatest rapidity.
When the blessed Jesus had spoken these things,
he lifted up his hands, and blessed them. And in the
action of blessing them, he was parted from them, in
the midst of the day a shining cloud received him out
of their sight ; that is, this brilliant cloud encompassed
him about, and carried him up to heaven, not sud
denly, but at leisure, that they might behold him
departing, and see the proofs of his ascending into
heaven, as he had promised them. The cloud in which
the blessed Jesus ascended, was more bright and pure
than the clearest lambent flame, being, as is supposed,
no other than the sheehinah, or glory of the Lord ; the
visible symbol of the divine presence, which had so
often appeared to the patriarchs of old ; which filled
the temple at its dedication, and which, in its greatest
splendor, could not be beheld with mortal eyes; for
which reason it is called the light inaccessible. As
he ascended, the flaming cloud that surrounded him
marked his passage through.the air, but gradually lost
its magnitude in the eyes of those who stood below,
till it at last vanished, together with their beloved
Master, out of their sight.
We shall conclude this chapter with a few observa
tions on the general conduct of our blessed Redeemer,
during his abode with men on earth.
The human character of the blessed Jesus, as it re
sults from the account given of him by the evangelists,
(for they have not formally drawn it up,) is entirely
Life of Christ. 353
different from that of all other men whatsoever ; for
whereas they have selfish passions deeply rooted in
their breasts, and are influenced by them in almost
everything they do, Jesus was so entirely free from
them, that the most severe scrutiny can not furnish
one single action in the whole course of his life, wherein
he consulted his own interest only. No ; he was influ
enced by very different motives : the present happiness,
and eternal welfare of sinners, regulated his conduct;
and while others followed their respective occupations,
Jesus had no other business than that of doing the will
of his Father, and promoting the happiness of the sons
of men. Nor did he wait till he was solicited to
extend his benevolent hand to the distressed ; " he
went about doing good," and always accounted it
" more blessed to give than to receive ; " resembling
God rather than man. Benevolence was the very life
of his soul ; he not only did good to objects presented
to him for relief, but he industriously sought them out,
in order to extend his compassionate assistance.
It is common for persons of the most exalted facul
ties to be elated with success, and applause, or dejected
by censure and disappointments ; but the blessed Jesus
was never elated by the one, or depressed by the other.
He was never more courageous than when he met with
the greatest opposition and cruel treatment ; nor more
humble, than when the sons of men worshiped at
his feet.
He came into the world inspired with the grandest
purpose that ever was formed : that of saving from
eternal perdition, not a single nation, but the whole
world; and in the execution of it went through the
longest and heaviest train of labors that ever waa
354 Life of Christ.
sustained, with a constancy and resolution, on which
no disadvantageous impression could be made by any
accident whatever. Calumny, threatenings, bad sus-
cess, with many other evils constantly attending him,
served only to quicken his endeavors in this glorious
enterprise, which he unceasingly pursued, even till he
had finished it by his death.
The generality of mankind are prone to retaliate
injuries received, and all seem to take a satisfaction in
complaining of the cruelties of those who oppress them ;
whereas the whole of Christ's labors breathed nothing
but meekness, patience, and forgiveness, even to his
bitterest enemies, and in the midst of the most excru
ciating torments. The words, "Father, forgive them,
for they know not what they do," uttered by him when
his enemies were nailing him to the cross, fitly express
the temper which he maintained through the whole
course of his life, even when assaulted by the heaviest
provocation. He was destined to sufferings here below,
in order that he might raise his people to honor, glory,
and immortality, in the realms of bliss above; and
therefore patiently, yea joyfully, submitted to all that
the malice of earth and hell could inflict. He was
vilified that we might be honored ; he died that we
might live forever and ever.
To conclude: the greatest and best men have dis
covered the degeneracy and corruption of human na
ture, and shown them to have been nothing more than
men ; but it was otherwise with Jesus. He was supe
rior to all the men that ever lived, both with regard
to the purity of his manners, and the perfection of
his holiness. He was holy, harmless, undefiled, and
separate from sinners.
Life of Christ. 355
Whether we consider him as a teacher, or as a man,
" he did no sin, neither was guile found in his mouth."
His whole life was perfectly free from spot or weak
ness ; at the same time, it was remarkable for the
greatest and most extensive exercises of purity and
goodness. But never to have committed the least sin
in word or deed : never to have uttered any sentiment
that could be censured, upon the various topics of
religion and morality, whicb were the daily subjects
of his discourses ; and that through the course of a life
filled with action, and led under the observation of many
enemies, who had always access to converse with him,
and who often came to find fault, is a pitch of perfection
evidently above the reach of human nature ; and con
sequently he who possessed it must have been divine.
Such was the person who is the subject of the evan
gelical history. If the reader, by reviewing his life,
doctrine, and miracles, as they are here represented to
him, united in one series, has a clearer idea of these
things than before ; or observes a beauty in his actions
thus linked together, which, taken separately, do not
appear so fully ; if he feels himself touched by the
character of Jesus in general, or with any of his ser
mons or actions in particular, thus simply delineated
in writing, whose principal charms are the beauties of
truth ; above all, if his dying so generously for men
strikes him with admiration, or fills him with hope, in
the prospect of that pardon which is thereby purchased
for the world, let him seriously consider with himself
what improvements he ought to make of the divine
goodness. Jesus, by his death, hath set open the gate of im
mortality to the sons of men ; and by his word, spirit,
356 Life of Christ.
and example, graciously offers to make them meet for
the glorious rewards in the kingdom of the heavenly
Canaan, and to conduct them into the inheritance of the
saints in light. Let us therefore, remember, that being
born under the dispensations of his gospel, we have,
from our earliest years, enjoyed the best means of se
curing to ourselves an interest in that favor of God
which is life, and that loving kindness which is better
than life.
We have been called to aspire after an exaltation to
the nature and felicity of the Almighty, exhibited to
mortal eyes in the man Christ Jesus, to fire us with
the noblest ambition. His gospel teaches us that we
are made for eternity ; and that our present life is, to
our future existence, as infancy to manhood. But, as
in the former many things are to be learned, many
hardships to be endured, many habits to be acquired,
and that by a course of exercises, which, in themselves,
though painful, and possibly useless to the child, yet
are necessary to fit him for the business and enjoy
ments of manhood ; so, while we remain in this infancy
of human life, things are to be learned, hardships to
be endured, and habits to be acquired by a laborious
disipline, which, however painful, must be undergone,
because necessary to fit us for the employments and
pleasures of our riper existence in the realms above;
always remembering, that whatever our trials may be
in this world, if we ask for God's assistance, he has
promised to give it. Inflamed, therefore, with the love
of immortality and its joys, let us submit ourselves to
our heavenly teacher, and learn of him those lessons
which alone can render life pleasant, death desirabl
and fill our hearts with ecstatic joy.
CHAPTER XXXV.
Remarks on the Peculiar Nature of the Christian Religion, the
Principles it inculcates, and its fitness to render Men holt and
humble here, and happily glorified hereafter.
WE can not close this delightful scene of the life of
our dear Lord and Saviour more comfortably,
than by considering the benefits resulting from a due
attendance to his doctrines by all who shall, by faith,
receive and embrace the same. Probably none have
been greater enemies to the progress of religion, than
those who delineate it in a gloomy and terrifying form ;
nor any guilty of a more injurious calumny against
the gospel, than those who represent its precepts as
rigorous impositions and unnecessary restraints.
True religion is the perfection of human nature, a d
the foundation of uniform exalted pleasure, of public
order, and private happiness. Christianity is the most
excellent, and the most useful institution, having the
" promise of the life that now is, and of that which is
to come." It is the voice of reason ; it is also the lan
guage of Scripture, "The ways of wisdom are ways of
pleasantness, and all her paths are peace ; " and our
blessed Saviour himself assures us, that his precepts
are easy, and the burden of his religion light.
358 Life of Christ.
The Christian religion is a rational service, a wor
ship " in spirit and truth," a worship worthy of the
majesty of the Almighty to receive, and of the nature
of man to pay. It comprehends all we ought to
believe, and all we ought to practice ; its positive rites
are few, of plain and easy significancy, and manifestly
adapted to establish a sense of our obligation to God.
The gospel places religion, not in abstruse speculation,
and metaphysical subtleties ; nor in outward show, and
tedious ceremony ; not in superstitious austerities, and
enthusiastic visions ; but in purity of heart, and holi
ness of life. The sum of our duty, according to our
great Master himself, consists in the love of God and
of our neighbor; according to St. Paul, in denying
ungodliness and worldly lusts, and in living soberly,
righteously, and godly, in this present evil world;
according to St. James, in visiting the fatherless and
widows in affliction, and in keeping ourselves unspotted
from the world. This is the constant strain and tenor
of the gospel. This it inculcates most earnestly, and
on this it lays the greatest stress.
But is the Christian system only a republication of
the law of nature, or merely a refined system of moral
ity? No, certainly ; it is a great deal more. It is an
act of grace, a stupendous plan of Providence, designed
for the recovery of mankind from a state of degradation
and rain, and to the favor of the Almighty, and to the
hopes of a happy immortality, through a Mediator.
Under this dispensation, true religion consists in
" repentance toward God," and in " faith in the Lord
Jesus Christ," as the person appointed by the supreme
authority of heaven and earth to reconcile apostate
man to his offended Creator ; as a Sacrifice for Sin ;
Life of Christ.
our vital Head, and governing Lord. This is religion,
as we aire Christians. And what hardship, what exac
tion is there in all this? Surely, none. Nay, the prac
tice of religion is much easier than the servitude of sin.
Our rational powers, all will readily agree, are
dreadfully impaired, and the soul weakened, by sin.
The animal passions are strong and corrupt, and oppose
the dictates of the Spirit of God: objects of sense make
powerful impressions on the mind. We are, in every
situation, surrounded with many snares and tempta
tions. In such a disordered state of things, we can
not please God, till created anew in Christ Jesus unto
good works. We must be born again — born from above.
The God of all grace has planted in the human
breast a quick sense of good and evil ; a faculty which
6trongly dictates right and wrong : and though, by the
strength of appetite and warmth of passion, men are
often hurried into immoral practices, yet, in the begin
ning, especially when there has been the advantage of
a good education, it is usually with reluctance and
opposition of mind. What inward struggles precede !
what bitter pangs attend their sinful excesses! what
guilty blushes and uneasy fears ! what frightful pros
pects and pale reviews! "Terrors are upon them,
and a fire not blown consumeth them." To make a
mock of sin, and to commit iniquity without remorse,
is, in some instances, an attainment that requires
length of time, and much painful labor; more labor
than is requisite to attain that salvation which is the
glory of the man, the ornament of the Christian, and
the chief of his happiness. The soul can no more be
reconciled to acts of wickedness and injustice, than the
body to excess, but by suffering many bitter pains
360 Life of Christ.
and cruel attacks. The mouth of conscience may,
indeed, be stopped for awhile by false principles ; its
sacred whispers may be drowned by the noise of com
pany, and stifled by the entertainments of sense ; but
this principle of conscience is so deep-rooted in human
nature, and, at the same time, her voice is so cleai
and strong, that the sinner's arts will be unable to lull
her into a lasting security. When the hour of calamity
arrives, when sickness seizeth, and death approaches
the sinner, conscience then constrains him to listen to
her accusation, and will not suffer the temples of his
head to take any rest. "There is no peace to the
wicked ; " the foundations of peace are subverted ;
they are at utter enmity with their reason, with their
conscience, and with their God.
Not so is the case of true religion. For when reli
gion, pure and genuine, forms the temper and gov
erns the life, conscience applauds, and peace takes
her residence in the breast. The soul is in its proper
state. There is order and regularity both in the fac
ulties and actions. Conscious of its own integrity,
and secure of the divine approbation, the soul enjoys
a calmness not to be described. But why do I call
this happy frame mere calmness ; the air may be
calm, and the day overcast with thick mists and
dark clouds. The pious and virtuous mind resem
bles a serene day enlightened and enlivened with the
brightest rays of the sun. Though all without may
be clouds and darkness, there is light in the heart of
a devout man : " He is satisfied with favor, and filled
with peace and joy in believing." In the concluding
scene, the awful moment of dissolution, all is peaceful
and serene. The immortal part quits its tenement of
Life of Christ. 361
clay, with the well-grounded hope of ascending to
happiness and glory.
Nor does the gospel enjoin any duty but what is fit
and reasonable. It calls upon all its professors to
practice reverence, submission, love, and gratitude to
God ; justice, truth, and universal benevolence to men ;
and to maintain the government of our minds. And
what has any one to object against this ? From the
least to the greatest commandment of our dear Re
deemer, there is not one which impartial reason can
find fault with. " His law is perfect ; his precepts are
true and righteous altogether." Not even those ex
cepted which require us "to love our enemies, to deny
ourselves," and to "take up our cross." To forgive
an injury is more generous and manly than to revenge
it ; to control a licentious appetite, than to indulge it ;
to suffer poverty, reproach, and even death itself, in
the sacred cause of truth and integrity, is much wiser
and better than by base compliances to make " ship
wreck of faith and a good conscience." Thus in a
storm on sea, or a conflagration on the land, a man
with pleasure abandons his slumber to secure his
jewels. Piety and virtue are the wisest and most
reasonable things in the world, vice and wickedness
the most irrational and absurd.
The all-wise Author of our being hath so framed
our natures, and placed us in such relations, that there
is nothing vicious but what is injurious, nothing virtu
ous but what is advantageous to our present interest,
both with respect to body and mind. Meekness and
humility, patience, and universal charity, and grace,
give a joy "unknown to transgressors."
The divine virtues of truth and equity are the only
23
362 Life of Christ.
bands of friendship, the only supports of society.
Temperance and sobriety are the best preservatives of
health and strength ; but sin and debauchery impair
the body, consume the substance, reduce to poverty,
and form the direct path to an immediate and untimely
death. Now this is the chief excellency of all laws ;
and what will always render their burden pleasant and
delightful is, that they enjoin nothing unbecoming or
injurious. Besides, to render our duty easy, we have
the example, as well as the commands, of the blessed
Jesus. The masters of morality among the heathen
gave excellent rales for the regulation of men's man
ners ; but they wanted either the honesty or the cour
age to try their own arguments upon themselves. It
was a strong presumption that the yoke of the scribes
and Pharisees was grievous, when they laid "heavy
burdens upon men's shoulders," which they themselves
refused to touch with one of their fingers. Not thus
our great lawgiver, Jesus Christ the righteous. His
behaviour was, in all respects, conformable to his doc
trine. His devotion toward God, how sublime and
ardent ! benevolence toward men, how great and diffu
sive ! He was in life an exact pattern of innocence ;
for he "did no sin, neither was guile found in his
mouth." In the Son of God, incarnate, is exhibited
the brightest, the fairest resemblance of the Father,
that earth or heaven ever beheld ; an example pecu
liarly persuasive, calculated to inspire resolution, and
to animate us to use our utmost endeavors to imitate
the divine pattern, the example of "the author and
finisher of our faith," of him " who loved us, and gave
himself for us." Our profession and character, as
Christians, oblige us to make his example the model
Life of Christ. 363
of our lives. Every motive of decency, gratitude,
and interest, constrains us to tread the paths he trod
before us.
We should also remember that our burden is easy ;
because God, who " knoweth whereof we are made,
who considereth that we are but dust," is ever ready
to assist us. The heathen sages themselves, had some
notion of this assistance, though guided only by the
glimmering lamp of reason. But what they looked
upon as probable, the gospel clearly and strongly asserts.
We there hear the apostles exhorting, " Let us come
boldly to the throne of grace, that we may obtain
mercy, and find grace to help in time of need." We
there hear the blessed Jesus himself arguing in . this
convincing manner : " If ye, being evil, know how to
give good gifts unto your children, how much more
shall your heavenly Father give the Holy Ghost to
them that ask him? "
Another particular, which renders the Christian reli
gion delightful, is its leading us to the perfect, eternal
life of heaven. It can not be denied, but that we may
draw from the light of nature strong presumptions of a
future state. The present existence does not look like
an entire scene ; but rather like the infancy of human
nature, which is capable of arriving at a much higher
degree of maturity. But whatever solid foundation
the doctrine of a future state may have in nature and
reason, certain it is, through the habitual neglect of
reflection, and the force of irregular passions, this doc
trine was, before the coming of our blessed Saviour,
very much disfigured, and, in a great measure, lost
among the sons of men.
In the heathen world, a future state of rewards and
364 Life of Christ.
punishments was a matter of mere speculation and
uncertainty ; sometimes hoped for, sometimes doubted
of, and sometimes absolutely denied. The law of
Moses, though of divine origin, is chiefly enforced by
promises of temporal blessings ; and, even in the writ
ings of the prophets, a future immortality is very
sparingly mentioned, and obscurely represented ; but
the doctrine of our Saviour hath "brought life and
immortality to light." In the gospel we have a dis
tinct account of another world, attended with many
engaging circumstances, about which the decisions of
reason were dark and confused. We have the testi
mony of the Author of our religion, who was raised
from the dead, and who afterward, in the presence of
his disciples, ascended into heaven. In the New Tes
tament, it is expressly declared, that good men, "when
absent from the body, are present with the Lord."
Here we are assured of the resurrection of the body in
a glorious form, clothed with immortal vigor, suited
to the active nature of the animating spirit, and assist
ing its most enlarged operations and incessant progress
toward perfection. Here we are assured, that "the
righteous shall go into life everlasting ; " that they
shall enter into the kingdom of the heavenly Canaan,
where no ignorance shall cloud the understanding, no
vice disturb the will. In these regions of perfection,
nothing but love shall possess the soul, nothing but
gratitude employ the tongue ; there the righteous shall
be united to an innumerable company of angels, and
to the general assembly and church of the first-born ;
there they shall see their exalted Redeemer at the
right hand of Omnipotence, and sit down with him
on his throne ; there they shall be admitted into the
Life of Christ. 365
immediate presence of the supreme Fountain of life
and happiness, and, beholding his face, be changed
into the same image from glory to glory. Here lan
guage, here imagination fails me! It requires the
genius, the knowledge, and the pen of an angel, to
paint the happiness and blissful scene of the New
Jerusalem, which human eyes can not behold, till this
mortal body shall be purified from its corruption, and
dressed in the robes of immortality: "eye hath not
seen, nor ear heard, neither hath it entered into the
heart to conceive, the joys which God hath prepared
for those that love him."
What is the heaven of the heathen, compared with
the heaven of the Christian ? The hope, the prospect
of this is sufficient to reconcile us to all the difficulties
that may attend our progress, sweeten all our labors,
alleviate every grief, and silence every murmur.
But why, says the libertine, in the gayety of his
heart, should there be any difficulties or restraint at all?
God hath made nothing in vain. The appetites he
hath planted in the human breast are to be gratified.
To deny or restrain them, is ignominous bondage;
but to give full scope to every desire and passion of
the heart, without check or control, is true, manly
freedom. In opposition to this loose and careless way of rea
soning, let it be considered, that the liberty of a rational
creature doth not consist in an entire exemption from
all control, but in following the dictates of reason, as
the governing principle, and in keeping the various
passions in due subordination. To follow the regular
notion of those affections which the wise Creator hath
implanted within us, is our duty ; but as our natural
366 Life of Christ.
desires, in this state of trial, are often irregular, we
are bound to restrain their excesses, and not to indulge
them, but in a strict subserviency to the integrity and
peace of our minds, and to the order and happiness of
human society established in the world. Those who
allow the supreme command to be usurped by sensual
and brutal appetites, may " promise themselves liber
ty," but are truly and absolutely the "servants of
corruption." To be vicious, is to be enslaved. We
behold with pity those miserable objects that are
chained in the galleys, or confined in dark and loath
some dungeons : but much more abject and vile is the
slavery of the sinner ! No slavery of the body is equal
to the bondage of the mind ; no chains press so closely,
or gall so cruelly, as the fetters of sin, which corrode
the very substance of the soul, and fret every faculty.
It must, indeed, be confessed, that there are some
profligates, so hardened by custom, as to be past all
feeling; and, because insensible of their bondage,
boast of this insensibility as a mark of their native
freedom, and of their happiness. Vain men! they
might extol, with equal propriety, the peculiar happi
ness of an apoplexy, or the profound tranquillity of a
lethargy. Thus have we endeavored to place, in a plain and
conspicuous light, some of the peculiar excellences of
the Christian religion ; and from hence many useful
reflections will naturally arise in the mind of every
attentive reader. It is the religion of Jesus that hath
removed idolatry and superstition, and brought immor
tality to light, when concealed under the veil of dark
ness almost impenetrable. This hath set the grea'
truths of religion in a clear and conspicuous point 0/
Life of Christ. 367
view, and proposed new and powerful motives to influ
ence our minds, and to determine our conduct. Noth
ing is enjoined to be believed but what is worthy of
God ; nothing to be practiced but what is friendly to
man. All the doctrines of the gospel are rational and
consistent ; all its precepts are truly wise, just, and
good. The gospel contains nothing grievous to an
ingenious mind ; it debars us from nothing, but doing
harm to ourselves, or to our fellow creatures ; and
permits us to range anywhere, but in the paths of dan
ger and destruction. It only requires us to act up to
its excellent commands, and to prefer to the vanishing
pleasures of sin, the smiles of a reconciled God, and
" an eternal weight of glory." And is this a rigorous
exaction, a heavy burden not to be endured? How
can sinful mortals harbor so unworthy a thought !
Surely no man, who is a real friend to the cause of
virtue, and to the interest of mankind, can ever be an
enemy to Christianity, if he truly understands it, and
seriously reflects on its wise and useful tendency. It
conducteth us to our journey's end by the plainest and
securest path; where the "steps are not straitened,
and where he that runneth stumbleth not." Let us
who live under this last and most gracious dispensation
of God to mankind, " count all things but loss, for the
excellency of the knowledge of Christ Jesus our Lord ; "
and not suffer ourselves, by the slight eavils of unbe
lievers, to be " moved away from the hope of the gos
pel." Let us demonstrate that we believe the superior
excellency of the Christian dispensation, by conform
ing to its precepts. Let us show that we are Chris
tians in deed and in truth; not by endless disputes
abou* t^fles, and the transports of a blind zeal, but
368 Life of Christ.
by abounding in those " fruits of righteousness, which
are, through Christ, to the praise and glory of God."
From what has been said, we may clearly perceive
how groundless all these prejudices are, which some
conceive against religion, as if it were a peevish,
morose scheme, burdensome to human nature, and
inconsistent with the true enjoyment of life. Such
sentiments are too apt to prevail in the heat of youth,
when the spirits are brisk and lively, and the passions
warm and impetous ; but it is wholly a mistake, and
a mistake of the most dangerous tendency. The truth
is, there is no pleasure like that of a good conscience :
no real peace but what results from the sense of the
divine favor. This ennobles the mind, and can alone
support it under all the various and unequal scenes of
the present state of trial. This lays a sure foundation
of an easy, comfortable life, of a serene and peaceful
death, and of eternal joy and happiness hereafter;
whereas vice is ruinous to all our most valuable inte
rests ; spoils the native beauty, and subverts the order
of the soul ; renders us the scorn of man, the rejected
of God, and, without timely repentance, will rob us of
a happy eternity. Religion is the health, the liberty,
and the happiness of the soul ; sin is the disease, the
servitude, and destruction of it.
If this be not sufficient to -convince you, let me lead
you into the chamber of an habitual rioter, the lewd
debauchee, worn out in the cause of iniquity, "his
bones full of the sins of his youth," that from his own
mouth, as he lies on his expiring bed, you may learn
that " the way of transgressors is hard ; " and that,
however sweet sin may be in the commission, "it
stings like a serpent, and bites like an adder."
Life of Christ. 369
I am going, reader, to represent to you the last
moments of a person of high birth and spirits ; of great
parts and strong passions ; every way accomplished,
but unhappily attached to those paths which lead to
vice and destruction :
His unkind treatment was the cause of the death of
a most amiable wife ; and his monstrous extravagance,
in effect, disinherited his only child. And surely the
deathbed of a profligate is next in horror to that abyss
to which it leads ! It has the most of hell that is visi
ble upon earth; and he that hath seen it, hath more
than faith to confirm him in his creed.. I see now,
(says the worthy divine, from whom I shall borrow this
relation,) for who can forget it ? Are there in it no
flames and furies ? You are ignorant, then, of what a
scared imagination can figure! what a guilty heart
can feel ! How dismal it is ! The two great enemies
of soul and body, Sickness and Sin, sink and confound
his friends ; silence and darkness are the dismal scene.
Sickness excludes the light of heaven, and sin its bless
ed hope. Oh! double darkness, more than Egyptian!
actually to be felt !
The sad evening before the death of the noble youth,
whose last hours suggested these thoughts, I was with
him. No one else was there but his physician and an
intimate acquaintance, whom he loved, and whom he
had ruined. At my coming he said, "You and the
physician are come too late : I have neither life nor
hope. You both aim at miracles. You would raise
the dead!" "Heaven," I said, "was merciful."
" Or I could not," answered he, " have been thus
guilty. What has it not done to bless and to save me?
I have been too strong for Omnipotence. I plucked
370 Life of Christ.
down rain." I said, "The blessed Redeemer" —
" Hold, hold," said he, " you vround me ! This is the
rock on which I have split ! I denied his name ! "
Refusing to hear anything from me, or take anything
from his physician, he lay silent, as far as sudden darts
of pain would permit, till the clock struck. Then he
cried out, with vehemence, " Oh, time ! time ! it is fit
thou shouldst strike thy murderer to the heart.' How
art thou fled forever! — A month! — Oh! for a single
week ! I ask not for years, though an age were too
little for the much I have to do." On my saying to
him, " We could not do too much ; that heaven was a
blessed place : " " So much the worse," replied he,
" 't is lost ! 't is lost ! Heaven is to me the severest
part of hell ! " Soon after, I proposed prayer. To
which he answered, "Pray, you that can? I never
pray. I can not pray. My conscience is too much
wounded. I have deserted my benevolent Maker, and
my soul is enveloped in the deepest horrors."
His friend, being much troubled, even to tears, at
this, (for who could forbear? — I could not,) he, with
the most affectionate look, said, " Keep those tears for
thyself, I have undone thee. Dost thou weep for me?
That is cruel. What can pain me more ? " Here his
friend, too-much affected, would have left him. " No,"
said he, " stay. You still may hope ; therefore hear
me. How madly have I talked ! how madly hast thou
listened and believed ! But look on my present state
as a full answer to thee and to myself. This body is
all weakness and pain ; but my soul, as if stung up by
torment to greater strength and spirit, is full powerful
to reason, full mighty to suffer ; and that which thus
triumphs within the jaws of mortality, is, doubtless,
Life of Christ. 371
b aortal. And, as for a Deity, nothing less than an
A aighty could inflict the pains I feel."
i was about to congratulate this passive, involuntary
confession, in his asserting the two prime articles of
his creed, extorted by the rack of nature ; when he
thus very passionately added, "No, no! let me speak
on. I have not long to speak. My much injured
friend ! My soul, as my body, lies in rains, in scat
tered fragments of broken thoughts. Remorse for the
past throws my thoughts on the future ; worse dread
of the future strikes it back on the past. I turn, and
turn, and find no ray. Didst thou feel half the moun
tain that is on me, thou wouldst struggle with the
martyr for his stake, and bless Heaven for the flame —
that is not an everlasting flame, that is not an un
quenchable fire ! "
How were we struck! yet, soon after, still more.
Vith an eye of distraction, with a face of despair, he
cried out, " My principles have poisoned my friend;
my extravagance beggared my boy; my unkindness
murdered my wife ! — And is there another hell ? Oh !
thou blasphemed, yet most indulgent Lord God ! Hell
itself is a refuge, if it hides me from thy frown."
Soon after, his understanding failed ; his terrified imag
ination uttered horrors not to be repeated, or ever
forgotten ; and, before the sun (which I hope has seen
few like him) arose, this gay, young, noble, ingenuous,
accomplished, and most wretched mortal expired.
It will, perhaps, be said, that the sons of vice and
riot have pleasure in sensual indulgences. Allowed ;
but it is altogether of the lower kind, empty, fleeting,
and transient : " like the crackling of thorns under a
pot, so is the mirth of the wicked." It makes a noise
372 Life of Christ.
and a blaze for the present, but soon vanishes away
into smoke and vapor.
On the other hand, the pleasure of religion is solid
and lasting ; and will attend us through all, even the
last stages of life. When we have passed the levity
of youth, and have lost our relish for the gay entertain
ments of sense; when old age steals upon us, and
stoops us toward the grave, this wall cleave fast to us,
and give us relief. It will be so far from terminating
at death, that it then commences perfect, and continu
ally improves, with new additions.
Clad in this immortal robe, we need not fear the
awful summons of the king of terrors, nor regret our
retiring into the chambers of the dust. Our immortal
part will wing its way to the arms of its Omnipotent
Redeemer, and find rest in the heavenly mansions of
the Almighty. And though our earthly part, this
tabernacle of clay, returns to its original dust and is
dissolved, our joy, our consolation, our confidence is,
that " we have a building of God, an house not made
with hands, eternal in the heavens."
THE
LIYES OF THE APOSTLES.
St. PETER
ST. PETER was born at Bethsaida, a city of Galilee,
situate on the banks of the lake of Gennesareth,
called also the sea of Galilee, from its being situated
in that country, and the lake of Tiberias, from that
city being built on its banks. The particular time of
this great apostle's birth can not be known ; the evan
gelist and other writers among the primitive Christians,
having been silent with regard to this particular. It
is, however, pretty certain, that he was at least ten
years older than his Master ; the circumstances of his
being married, and in a settled course of life, when he
first became a follower of the great Messiah, and that
authority and respect the gravity of his person procured
him among the rest of the apostles, sufficiently declare
this conjecture to be just.
As he was a descendant of Abraham, he was cir
cumcised according to the rites of the Mosaic law, and
374 Lives of the Apostles.
called by his parents, Simon or Simeon, a name com
mon at that time among the Jews. But after his
becoming a disciple of the blessed Jesus, the additional
title of Cephas was conferred upon him by his Master,
to denote the firmness of his faith ; the word Cephas,
in the Syriac, the common language of the Jews at
that time, signifying a stone or rock ; and thence he
is called, in Greek, Petros, and by us Peter, which
implies the same thing.
With regard to the parents of St. Peter, the evan
gelists have also been silent, except in telling us that
his father's name was Jonah, who was highly honored
by our blessed Saviour, who chose two of his sons,
Andrew and Peter, to be his apostles, and preachers
of the glad tidings of salvation to the children of men.
St. Peter, in his youth, was brought up to the trade
of fishing on the lake of Bethsaida, famous for different
kinds of fish, which excelled all others in the fineness
of their taste.
Here he followed the trade of fishing, but afterward
removed to Capernaum, where he settled ; for we find
he had a house there when our Saviour began his pub
lic ministry, and there he paid tribute. Nicephorus
tells us, that Helen, the mother of Constantine, erected
a beautiful church over the ruins of St. Peter's house,
in honor of that apostle.
Sacred history hath not ascertained of what sect
the apostle was. We know, indeed, that his brother
Andrew was a follower of John the Baptist, that
preacher of repentance ; and it is very unlikely that
he, who was ready to carry his brother the early
tidings of the Messiah, that the " sun of righteousness "
was already risen in those parts, should not be equally
Lives of the Apostles. 375
solicitous to bring him under the discipline and influ
ence of John the Baptist, the day-star which appeared
to usher in the appearance of the Son of God.
He became acquainted with the immaculate Lamb
of God, in the following manner : The blessed Jesus
having spent thirty years in the solitude of a private
life, had lately been baptized by John, in Jordan, and
there owned by the solemn attestation of heaven to be
the Son of God ; whereupon he was immediately hur
ried into the wilderness, and there for forty days main
tained a personal contest with the devil. But, having
conquered this great enemy of mankind, he returned
to " the place beyond Jordan," where John was bap
tizing his proselytes and endeavoring to answer the
Jews, who had sent a deputation to him to inquire
concerning this new Messiah that appeared among
them. To satisfy these curious inquirers of Israel,
John faithfully related everything he knew concerning
him, gave him the greatest character, and soon after
pointed him out to his disciples ; upon which two of
them followed the great Redeemer of mankind, one of
whom was Andrew, Simon's brother.
Nor did he conceal the joyful discovery he had
made ; for early in the morning he hastened to inform
his brother Simon that he had found the Messiah.
Simon, who was one of those who waited for the
redemption of Israel, ravished with the joyful news,
and impatient of delay, presently followed his brother
to the place ; and on his arrival our blessed Saviour
immediately gave him a proof of his divinity ; saluting
him at first sight by his name, and telling him both
who he was, his name and kindred, and what title
should be conferred upon him
376 Lives of the Apostles.
From this time Peter and his companions became
the inseparable and constant disciples of the great
Messiah, living under the rules of his discipline and
institutions. The blessed Jesus, having entered upon his impor
tant mission, thought proper to select some peculiar
persons from among his followers, to be constant wit
nesses of his miracles and docirine ; and who, after his
departure, might be entrusted with the care of building
his church, and planting that religion in the world, for
which he himself left the mansions of heaven, and .put
on the veil of mortality. In order to this, he with
drew privately, in the evening, to a solitary mountain,
where he spent the night in solemn addresses to his
Almighty Father, for rendering the great work he was
going to undertake, prosperous and successful.
Early the next morning, the disciples came to him,
out of whom he made a choice of twelve, to be his
apostles and the attendants on his person. These he
afterward invested with the power of working miracles,
and sent them into different parts of Judea, in order to
carry on with more rapidity the great work which he
himself had so happily begun.
We have no further account of St. Peter in partic
ular, till the night after our Saviour's miraculously
feeding the multitude in the wilderness. Jesus had
ordered his disciples to take ship, and pass over to the
other side, while he sent the multitude away. But, a
violent storm arising, they were in great danger of
their lives, when their Master came unto them, walk
ing on the surface of the boisterous billows, with the
same ease as if it had been dry ground. At his
approach the disciples were greatly terrified, supposing
Lives of the Apostles. 377
thty had seen a spirit. But their compassionate Mas
ter soon dispelled their fears, by telling them it was
he himself, and therefore they had no reason to be
terrified. Peter, who was always remarkable for bold resolu
tions, desired his Master to give him leave to come to
him on the water; and, on obtaining permission, he
left the ship, and walked on the sea to meet his Saviour.
But when he heard the deep roar around him, and the
waves increase, he began to be afraid; and as his
faith declined, his body sunk in the water ; so that in
the greatest agony he called for assistance to him who
was able to save. Nor was his cry in vain ; the com
passionate Redeemer of mankind stretched out his
hand, and again placed him on the surface of the
water, with this gentle reproof, " O thou of little faith,
wherefore didst thou doubt ? " And no sooner was
the blessed Jesus and his disciple entered into the
ship, than the winds ceased, the waves subsided, and
the ship was at the land whither they were going.
Some time after, the great Redeemer of the souls of
men, being to receive a specimen of his future glorifi
cation, took with him three of his most intimate apos
ties, Peter and the two sons of Zebedee, and went uj
into a very high mountain ; and, while they were em
ployed in earnest addresses to the Almighty, he was
transfigured before them, darting such luster from his
face, as exceeded the meridian rays of the sun in
brightness ; and such beams of light issued from his
garments, as exceeded the light of the clearest day ; an
evident and sensible representation of that state when
the "just shall walk in white robes, and shine as the ¦
sun in the kingdom of their father."
24
378 Lives of the Apostles.
In the mean time Peter and the two apostles were
fallen asleep; but, on their waking, were strangely
surprised to see the Lord surrounded with so much
glory, and the two great persons conversing with him.
They, however, remained silent till those visitants
from the courts of heaven were going to depart, when
Peter, in rapture and ecstacy of mind, addressed him
self to his Master, declared their infinite pleasure and
delight in being favored with this glorious spectacle ;
and desired his leave to erect three tabernacles, one
for him, one for Moses, and one for Elias. But while
he was speaking, a bright cloud overshadowed these
two great prophets, and a voice came from it, uttering
these remarkable words, " This is my beloved Son, in
whom I am well pleased ; hear ye him." On which
the apostles were seized with the utmost consternation,
and fell upon their faces to the ground ; but Jesus
touching them, bid them dismiss their fears, and look
up with confidence; they immediately obeyed, but
saw their Master only.
After this heavenly scene our blessed Lord traveled
through Galilee, and at his return to Capernaum, the
tax-gatherers came to Peter and asked whether his
Master was not obliged to pay tribute. When our
"clessed Saviour was informed of this demand, rather
than give offence, he wrought a miracle to pay it.
Our great Redeemer was now going, for the last time,
to Jerusalem; and he ordered two of his disciples,
probably Peter and John, to fetch him an ass, that he
might enter into the city on it, as had been foretold,
The disciples obeyed their Master, and brought the ass
to Jesus, who, being mounted thereon, entered the city
amidst the hosannas of a numerous multitude, with
Lives of the Apostles. 379
palm branches in their hands, proclaiming at once
both the majesty of a prince, and the triumph of a
Saviour. The blessed Jesus proceeded from Jerusalem to
Bethany, from whence he sent two of his disciples,
Peter and John, to make preparation for his cele
brating the passover. Every thing being ready, our
blessed Saviour and his apostles entered the house,
and sat down to the table. But their great Master,
who often taught them by example as well as precept,
arose from his seat, laid aside his upper garment, took
the towel, and, pouring water into a basin, began to
wash his disciples' feet, to teach them humility and
charity, by his own example. But on his coming to
Peter, he would by no means permit his Master to
perform so mean and condescending an office. What,
the Son of God stoop to wash the feet of a sinful mor
tal ! A thought which shocked the apostle, who stren
uously declared, "Thou shalt never wash my feet."
But the blessed Jesus told him, that if he washed him
not, he could have no part with him ; intimating, that
this action was mystical, and signified the remission of
sins, and the purifying virtue of the Spirit of the Most
High, to be poured upon all true Christians. This
answer sufficiently removed the scruples of Peter, who
cried out, " Lord, not my feet only, but also my hands
and my head." Wash me in every part, rather than
let me lose my portion in thee.
The blessed Jesus, having set this pattern of hu
mility, began to reflect on his approaching sufferings,
and on the person who should betray him into the
hands of wicked and cruel men; telling them, that not
i stranger, or an enemy, but one of his friends, one of
880 Lives of the Apostles.
his apostles, and even one of them who sat at the ta
ble, would betray him. This declaration exceedingly
affected them all in general, and Peter in particular,
who made signs to St. John to ask him particularly
who it was. Jesus complied with this request, and
gave them to understand that it was Judas Iscariot.
Our great Redeemer now began the institution of
his supper, that great and solemn institution which he
resolved to leave behind him to be constantly celebrated
in his church, as a standing monument of his love in
dying for mankind; telling them, at the same time,
that he himself was now going to leave them, and
that " whither he went they could not come."
Supper being now ended, they sung a hymn, and
departed to the Mount of Olives ; where Jesus again
put them in mind how greatly the things he was going
to suffer would offend them. To which Peter replied,
that " though all men should be offended because of
him, yet he himself would never be offended."
They now repaired to the garden of Gethsemane;
and leaving the rest of the apostles near the entrance,
our blessed Saviour, taking with him Peter, James,
and John, retired into the most solitary part of the
garden, to enter on the preparatory scene of the great
tragedy that was now approaching. Here the blessed
Jesus labored under the bitterest agony that ever
human nature suffered, during which he prayed with
the utmost fervency to his Father, " offering up pray
ers and supplications with strong crying and tears ;
and his sweat was as it were great drops of blood
falling down to the ground."
While our blessed Redeemer was thus interceding
with the Almighty, his three disciples were fallen
Lives of the Apostles. 381
asleep, though he had made three several visits to
them, and calling to Peter, asked him if he could not
watch one hour with him. Advising them all to watch
and pray, that they might not enter into temptation,
adding, "the spirit indeed is willing, but the flesh
is weak."
While he was discoursing with them, a band of sol
diers, from the chief priests and elders, preceded by the
traitor Judas, to conduct and direct them, rushed into
the garden, and seized the high priest of our profession.
Peter, whose ungovernable zeal would admit of no
restraint, drew his sword, and, without the least order
from his Master, struck at one of the persons who
seemed to be remarkably busy in binding Jesus, and
cut off his right ear. This wild and unwarrantable
zeal was very offensive to his Master, who rebuked
Peter, and entreated the patience of the soldiers while !
he miraculously healed the wound. But now the fidel
ity of the apostles, which they had urged with so much
confidence, was put to the trial. They saw their Mas
ter in the hands of a rude and inconsiderate band of
men ; and therefore should have exerted their power
to release him, or at least have been the companions
of his sufferings, and endeavored by every kind, en
dearing action, to have lessened his grief. But alas !
instead of assisting or comforting their great Master,
they forsook him and fled.
The soldiers after binding Jesus, led him away, and
delivered him to the chief priests and elders, who car
ried him from one tribunal to another, first to Annas,
and then to Caiaphas, where the Jewish sanhedrim
were assembled, in order to try and condemn him. In
the mean time, Peter, who had followed the other
17*
382 Lives of the Apostles.
disciples in their flight, recovered his spirits, and being
encouraged by his companion, St. John, returned to
seek his Master. Seeing him leading to the high
priest's hall, he followed at a distance to know the
event: but on his coming to the door, was refused
admittance, till one of the disciples, who was acquainted
there, came out, and prevailed upon the servant who
kept the door, to let him in. Peter, being admitted,
repaired to the fire, burning in the middle of the hall,
round which the officers and servants were standing ;
where, being observed by the maid-servant who let
him in, she charged him with being one of Christ's
disciples ; but Peter publicly denied the charge, declar
ing that he did not know him, and presently withdrew
into the porch, where, being secluded from the people,
the reflection of his mind awakened his conscience into
a qUick sense of his duty, and the promise he had a
few hours before made to his Master. But alas !
human nature, when left to itself, is remarkably frail
and inconstant. This Peter sufficiently experienced;
for, while he continued in the porch, another maid met
him, and charged him with being one of the followers
of Jesus of Nazareth, which Peter firmly denied, and,
the better to gain belief, ratified it with an oath.
About an hour after this, the servant of the high priest,
he whose ear Peter had cut off, charged him with
being a disciple of Christ, and that he himself had seen
him in the garden with him : adding that his very
speech sufficiently proved that he was a Galilean.
Peter, however, still denied the fact ; and, to his sin,
ratified it not only by an oath, but a solemn curse and
execration, that "he was not the person," and that "he
knew not the man." But no sooner had he uttered
Lives of the Apostles. 383
this denial, (which was the third time,) than the " cock
crew ; " at which his Master turned about, and earnestly
looked upon him in a manner that pierced him to the
heart, and brought to his remembrance what his Saviour
had more than once foretold, namely, that he would
basely and shamefully deny him. Peter was now no
longer able to conceal his sorrow : he flew from the
palace of the high priest, and "wept bitterly," pas
sionately bewailing his folly, and the aggravation of
his sin.
It is certain, from various circumstances, that Peter,
after the crucifixion of his Lord and Master, stayed at
Jerusalem, or at least in the neighborhood ; for when
Mary Magdalene returned from the sepulchre to inform
the disciples that the stone was rolled away from the
door, and the body not to be found, Peter and John
set out immediately toward the garden. John, who
was the younger, arrived at the sepulchre first, looked
into it, but did not enter, either out of fear or reverence
to our Saviour. Peter came soon after, and resolutely
went into the sepulchre, where he found the linen
elothes lying together in one place, and the napkin
that was about his head wrapped together in another,
a sufficient indication that the body was not stolen
iway ; for had that been the case, so much care and
jrder would not have been observed in disposing of
Che linen clothes. But Peter did not wait long in
suspense, with regard to his great Lord and Master ;
for the same day Jesus appeared to him ; and, as he
was the first of the disciples who had made a signal
confession of the divinity of the Messiah's mission,
so it was reasonable he should first see him, after
his resurrection, . and, at the same time, to convince
384 Lives of the Apostles.
him that the crime he had been guilty of, in deny
ing him, was pardoned, and that he was come, like
the good Samaritan, to pour oil into the wounded
conscience. Soon after the apostles prepared to obey the com
mand of their great Master, of retiring into Galilee;
and we find that Peter, Nathaniel, the two sons of
Zebedee, and two other disciples, returned to their old
trade of fishing in the lake. One morning early, as
they were laboring at their employment, having spent
the whole night to no purpose, they saw on the shore
a grave person, who called to them, and asked them if
they had any meat? To which they answered, No.
Cast then, replied he, the net on the right side of the
ship, and ye shall find. They followed his directions,
and caught a prodigious number of large fish. Aston
ished at such remarkable success, the disciples looked
upon one another for some time, till St. John told
Peter that the person on the shore was, doubtless, their
great Lord and Master, whom the winds, the sea and
the inhabitants of the watery region, were ready to
obey. Peter no sooner heard the beloved disciple de
clare his opinion concerning the stranger, than his zeal
took fire, and, notwithstanding the coldness of the sea
son, he girt on his fisher's coat, threw himself into tha
sea, and swam to shore; his impatience to be with
his dear Lord and Master not suffering him to stay the
few minutes necessary to bring the ship to land.
As soon as the disciples came on shore, they found a
fire kindled, and a fish laid upon it, either immediately
created by the power of their divine Master, or which
came ashore of its own accord, and offered itself to hia
nand. But notwithstanding there were fish already
Lives of the Apostles. 385
on the shore, he ordered them to bring those they had
now caught, and dress them for their repast, he himself
eating with them ; both to give them an instance of
mutual love and friendship, and also to assure them of
the truth of his human nature, since he was risen from
the dead. When the repast was ended, our blessed
Saviour addressed himself particularly to Peter, urging
him to the utmost diligence in the care of souls : and
because he knew that nothing but a sincere love to
him could support him under the trouble and dangers
of so laborious and difficult an employment, he inquired
of him, whether he loved him more than the rest of the
apostles : mildly reproving him for his over-confident
resolution. Peter, whom fatal experience had taught
humility, modestly answered, that none knew so well
as himself the integrity of his affections. Thou knowest
the hearts of all men, nothing is hid from thee, and
therefore, thou knowest that I love thee. The ques- •
tion was three several times repeated by our blessed
Saviour, and as oftentimes answered by the apostle ; it
being but just, that he, who by a threefold denial, had
given so much reason to question his affection, should
now by a threefold confession, give more than common
assurance of his sincere love to his Master ; and to each
of these confessions our great Redeemer added this
signal trial of his affection, " Feed my sheep." Instruct
and teach them with the utmost care, and the utmost
tenderness. Not long after, our blessed Saviour appeared to his
disciples at Jerusalem, to take his last farewell of them
who had attended him during his public ministry
among the sons of men. He led them out as far as
Bethany, a small village on the Mount of Olives,
386 Lives of the Apostles.
where he briefly told them that they were the persons
he had chosen to be the witnesses, both of his death
and resurrection ; a testimony which they should pub
lish in every part of the world. In order to which,
he would, after his ascension into heaven, pour out his
Spirit upon them, in an extraordinary manner, that
they might be the better enabled to struggle with that
violent rage and fury, with which the doctrine of the
gospel would be opposed by men and devils. Adding,
that in the mean time, they would return to Jerusalem,
and there wait till those miraculous powers were given
them from on high.
Haying finished this discourse, he laid hands upon
them, and gave them his solemn benediction ; during
which he was taken from them, and received up into
the regions of the heavenly Canaan. The apostles,
who beheld their Master visibly ascend into heaven
were filled with a greater sense of his glory than they
had ever been while he conversed with them familiarly
on earth. And having performed their solemn adora
tion to him, they returned to Jerusalem with great joy,
there to wait for the accomplishment of their great
Master's promise.
The apostles, though deprived of the personal pres
ence of their dear Lord and Master, were indefatigable
in fulfilling the commission they had received from
him. The first object that engaged their attention,
after their return to Jerusalem, was to fill up the
vacancy in their number, lately made by the unhappy
fall and apostacy of Judas. In order to this, they
called together the church, and entered into :'an upper
room," when Peter, as president of the assembly, pro
posed to them the choice of a new apostle.
Lives of the Apostles. 387
He put them in mind that Judas, one of the disci
ples of their great and beloved Master, being betrayed
by his covetous and insatiable temper, had lately fallen
from the honor of his place and ministry. That this
was no more than what the prophet had long since
foretold should come to pass, and that the care of the
church, which had been committed to him, should
devolve upon another ; that therefore it was highly
necessary that some person who had -been familiarly
conversant with the blessed Jesus, from first to last,
and consequently, a competent witness both of his
doctrine and miracles, his death, resurrection, and
ascension, should be substituted in his room.
After filling up the vacancy in the apostolic num
ber, they spent their time in prayer and meditation,
till the feast of Pentecost ; when the promise of their
great Master in sending the Holy Ghost was fulfilled.
The Christian assembly were met as usual to perform
the public services of their worship, when suddenly a
sound, like that of a mighty wind, rushed in upon
them ; representing the powerful efficacy of that di
vine spirit which was now to be communicated to
them. Upon this they were all immediately filled
with the Holy Ghost, which, in an instant, enabled
them to speak fluently several languages they had
lever learned, and probably never heard.
The report of so sudden and strange an action, was
soon spread through every part of Jerusalem, which
at that time was full of Jewish proselytes, " devout
men of every nation under heaven, Parthians, Medes,
Elamites, the dwellers in Mesopotamia and Judea,
Cappadocia, Pontus, and Asia, Phrygia and Pam-
phylia, Egypt, the parts of Lybia and Cyrene," from
388 Lives of the Apostles.
Rome, from Crete, and from Arabia. These no sooner
heard of this miraculous effusion of the Holy Spirit,
than they flocked in prodigious numbers to the Chris
tian assembly; where they were amazed to hear these
Galileans speaking to them in their own native lan
guages, so various, and so very different from one
another. This surprising transaction had different effects on
the minds of the people : some attributing it to the
effect of a miracle, and others to the power and strength
of "new wine." Upon which the apostles all stood
up, and Peter, in the name of the rest, undertook to
confute this injurious calumny. The effect of his dis
course was equally wonderful and surprising ; for great
numbers of those, who before ridiculed the religion of
Jesus, now acknowledged him for their Saviour, and
flew to him for refuge from the impending storm : and
St. Luke tells us, that there were that day added to
the church no less than three thousand souls, who were
all baptized and received into the flock of the great
Shepherd of Israel, the bishop of our souls.
Soon after this wonderful conversion, Peter and
John, going up to the temple about three in the after
noon, near the conclusion of one of the solemn hours
of prayer, saw a poor impotent cripple, near forty
years of age, who had been lame from his birth, lying
at the " beautiful gate of the temple," and asking alms
of those who entered the sacred edifice. This miser
able object moved their compassion ; and Peter be
holding him with attention, said, The riches of this
world, the silver and 'gold so highly coveted by the
sons of men, are not in my power to bestow ; but I
possess the power of restoring life and health, and am
Lives of the Apostles. 389
ready to assist thee. Then taking the man by the
hand, he commanded him in the name of " Jesus of
Nazareth, to rise up and walk." Immediately the
nerves and sinews were strengthened, and the several
parts of the diseased members performed their natural
functions. Upon which the man accompanied them
into the temple, walking, exulting, and praising God.
So strange and extraordinary a cure filled the minds
of the people with admiration, and their curiosity drew
them around the apostle, to view the man who had
performed it. Peter, seeing the multitude gathering
round them, took the opportunity of speaking to them
in the following manner: "Men and brethren, this
remarkable cure should not excite your admiration of
us, as if we had performed it by our own power. It
was wrought in the name of Jesus of Nazareth, our
crucified Master, by the power of that very Christ,
that holy and just person, whom you yourselves denied
and delivered to Pilate."
While Peter was speaking to the people in one part
of the temple, John was, in all probability, doing the
same in the other ; and the success plainly indicated
how powerful the preaching of the apostles was ; five
thousand persons embracing the doctrines of the gos
pel, and acknowledging the crucified Jesus for their
Lord and Saviour.
The labors of the apostles were crowned with abun
dant success, and it seems that such was the aversion
of the inveterate Jews to those who became converts
to the faith of Christ, that they were deprived of busi
ness, in their respective callings ; for we find that the
professors of the religion of the holy Jesus sold their
effects, and brought the money to the apostles, that
390 Lives of the Apostles.
they might deposit it in one common treasury, and
from thence supply the several exigences of the church.
The Christian doctrine had been propagated hitherto
without much violence or opposition, in Jerusalem;
but now a storm commenced with the death of the
protomartyr Stephen ; nor did it end but with the dis
persion of the disciples, except the apostles, by which
means the glad tidings of the gospel, which had till
now been confined to Judea, was preached to the Gen
tile world, and an ancient prophecy fulfilled, which
says, " Out of Sion shall go forth the law, and the
word of the Lord from Jerusalem." Thus does the
Almighty bring good out of evil, and cause the mali
cious intentions of the wicked to redound to his praise.
The storm, though violent, being at length blown
over, the church enjoyed a time of calmness and secu
rity; during which, St. Peter went to visit the churches
lately planted in those parts, by the disciples whom
the persecution had dispersed. And at his arrival at
Lydda, he miraculously healed JEneas, who had been
afflicted with the palsy, and confined to his bed eight
years ; but on Peter's bidding him arise in the name
of Jesus, he was immediately restored to perfect health.
Nor was the success of his miracle confined to ^Eneas
and his family ; the fame of it was blazed through all
neighboring country, and many believed in the doc
trine of the Son of God. It was even known at Joppa,
a sea- port town about six miles from Lydda, and the
brethren immediately sent for Peter, on the following
melancholy occasion : Tabitha, whose Greek name was
Dorcas, a woman venerable for her piety and exten
sive charity, was lately dead, to the great loss of man
kind, who loved genuine benevolence, especially the
Lives of the Apostles. 891
poor and afflicted, who were supported by her charity.
At Peter's arrival, he found her dressed for funeral
solemnity, and surrounded by mournful widows, who
showed the coats and garments wherewith she had
clothed them, the monuments of her liberality. But
Peter put them all out, and kneeling down, prayed
with the utmost fervency ; then turning to the body,
he commanded her to arise, and taking her by the
hand, presented her in perfect health to her friends and
others, who were assembled to pay their last duties to
so good a woman. This miracle confirmed those who
had newly embraced the doctrine of Jesus, and con
verted many more to the faith. After which he stayed
a considerable time at Joppa, lodging in the house of
one Simon, a tanner.
Peter, after having finished his visitation to the
newly-planted churches, returned to Jerusalem, and
was indefatigable in instructing the converts in the
religion of Jesus, and preaching the glad tidings of
ealvation to the descendants of Jacob. But he did
not long continue in this pleasing course; Herod
Agrippa, in order to ingratiate himself into the favor
of the Jews, put the apostle James to death, and find
ing the action was highly acceptable to that stiff-
necked people, he resolved to extend Ms cruelty to
Peter, and accordingly cast him into prison. But the
churches were incessant in their prayers to God for his
safety ; and what have mortals to fear, when guarded
by the hand of Omnipotence ? Herod was persuaded
he should soon accomplish his intention, and sacrifice
Peter to the insatiable cruelty of the Jews. But the
night before this intended execution, a messenger from
the court of heaven visited the gloomy horrors of the
392 Lives of the Apostles.
dungeon, where he found Peter asleep between his
keepers. The angel raised him up, took off his chains,
and ordered him to gird on his garments and follow
him. Peter obeyed, and having passed through the
first and second watch, they came to the iron gate
leading to the city, which opened to them of its own
accord. The angel also accompanied him through one
of the streets, and then departed from him ; on which
Peter came to himself, and perceived that it was no
vision, but that his great and beloved Master had
really sent a messenger from above, and released him
from prison. In the morning the officers came from
Herod to the prison, with orders to bring Peter out
to the people, who* were gathered together to behold
his execution. But when they came to the prison, the
keepers informed them that the apostle had made his
escape; which so exasperated Herod, that he com
manded those who were entrusted with the care of
the prisoner, to be put to death.
As we have now related the principal transactions
of this apostle, that are founded on Scripture author
ity, we shall have recourse to ancient historians for the
residue of his life.
Toward the latter end of the reign of Nero, when
Peter was in Rome, orders were given by that emperor
for apprehending him, together with his companion,
Paul. St. Ambrose tells us, that when the people
perceived the danger to which St. Peter was now ex
posed, they prayed him to quit Rome, and repair for
awhile to some secure retreat, that his life might be
preserved for the benefit of the church. Peter, with
great reluctance, yielded to their entreaties, and made
his escape by night ; but as he passed the gate, he was
Lives of the Apostles. 393
met by a person in the form of his great and beloved
Master, and on his asking him whither he was going,
answered, " To Rome, to be crucified a second time : "
which Peter taking for a reproof of his cowardice,
returned again into the city, and was soon after appre
hended, and cast, together with St. Paul, into the
Mamertine prison. Here they were confined eight or
nine months ; but spent their time in the exercise of
religion, especially in preaching to the prisoners, and
those who resorted to them. And during this confine
ment, it is generally thought, St. Peter wrote the
second epistle to the dispersed Jews, wherein he en
deavors to confirm them in the belief and practice of
Christianity, and to fortify them against those poison
ous and pernicious principles and actions which even
then began to break in upon the Christian church.
Nero at last returning from Achaia, entered Rome
in triumph ; and soon after his arrival, resolved that
the apostles should fall as victims and sacrifices to his
cruelties and revenge. While the fatal stroke was
daily expected, the Christians in Rome were continu
ally offering up their prayers to heaven to protect
these two holy persons. But the Almighty was now
wilUng to put an end to their sorrows ; and after sealing
the truth they had preached with their own blood, to
receive them into the regions of eternal bliss and hap
piness, and exchange their crowns of martyrdom for
crowns of glory. Accordingly, they were both con
demned by the cruel emperor of Rome : and St. Peter,
having taken his farewell of the brethren, especially of
St. Paul, was taken from the prison and led to the top
of the Vatican mount near the Tiber, where he was
sentenced to surrender up his life on the cross.
25
394 Lives of the Apostles.
At his coming to the place of execution, he begged
the favor of the officers, that he might not be crucified
in the common manner, but with his head downward ;
affirming that he was unworthy to suffer in the same
posture in which his Lord had suffered before him
This request was accordingly complied with ; and tha
great apostle St. Peter surrendered up his soul into the
hands of his great and beneficent Master, who came
down from heaven to ransom mankind from destruction,
and open for them the gates of the heavenly Canaan.
His body being taken down from the cross, is said
to have been embalmed by Mercellinus, the presbyter,
after the manner of the Jews, and then buried in the
Vatican, near the Appian way, two miles from Rome.
St. PAUL.
This great apostle of the Gentiles was a descendant
from the ancient stock of Abraham. He belonged to
the tribe of Benjamin, the youngest son of Jacob.
Tarsus, the place of his nativity, was the metropolis
of Cilicia, and situated about three hundred miles dis
tant from Jerusalem; it was exceedingly rich and
populous, and a Roman municipium, or free corpora
tion, invested with the privileges of Rome by the two
first emperors, as a reward for the citizens' firm adhe
rence to the Csesars, in the rebellion of Crassus. St.
Paul was therefore born a Roman citizen, and he often
pleads this privilege on his trials.
Lives of the Apostles. 395
It was common for the inhabitants of Tarsus to send
their children into other cities for learning and im
provement, especially to Jerusalem, where they were
so numerous, that they had a synagogue of their own,
called the synagogue of Cilicians. To this capital our
.apostle was also sent, and brought up at the school of
that eminent rabbi, Gamaliel, in the most exact knowl
edge of the law of Moses. Nor did he fail to profit by
the instructions of that great Master; for he so diligently
conformed himself to precepts, that, without boasting,
he asserts of himself, that, touching the righteousness
of the law, he was blameless, and defied even his ene
mies to allege anything to the contrary, even in his
youth. He joined himself to the sect of the Pharisees,
the most strict order of the Jewish religion, but, at the
same time, the proudest, and the greatest enemies to
Christ and his holy religion.
With regard to his double capacity, of Jewish ex
traction and Roman freedom, he had two names, Saul
and Paul ; the former Hebrew, and the latter Latin.
We must also consider his trade of tent-making as a
part of his education ; it being a constant practice of
the Jews to bring up their children to some honest
calling, that, in case of necessity, they might provide
for themselves by the labor of their own hands.
The first action we find him engaged in, was the
disputation he and his countrymen had with the mar
tyr Stephen, with regard to the Messiah. The Chris
tian was too hard for them in the dispute : but they
were too powerful for him in their civil interests : for
being enraged at his convincing arguments, they car
ried him before the high priest, who, by false accusa
tions, condemned him to death. How fai Saul was
S96 Lives of the Apostles.
concerned in this cruel action, it is impossible to say
all we know is, that he "kept the raiment of those that
slew him."
The storm of persecution against the church being
thus begun, it increased prodigiously, and the poor
Christians of Jerusalem were miserably harassed and
dispersed. In this persecution our apostle was a prin
cipal agent, searching all the adjacent parts for the
afflicted saints, beating some in the synagogue, inflict
ing other cruelties, confining some in prison, and pro
curing others to be put to death.
But it was the will of Providence that he should be
employed in a work of a very different nature ; and
accordingly, he was stopped in his journey. For, as
he was traveling between Jerusalem and Damascus,
to execute the commission of the Jewish sanhedrim,
a refulgent light, far exceeding the brightness of the
sun, darted upon him ; at which both he and his
companions were terribly amazed and confounded, and
immediately fell prostrate on the ground. While they
lay in this state, a voice was heard, in the Hebrew
language, saying, " Saul, Saul, why persecutest thou
me ?" To which Saul replied, " Who art thou, Lord?"
And was immediately answered, " I am Jesus, whom
thou persecutest : It is hard for thee to kick against
the pricks." As if the blessed Jesus had said, All
thy attempts to extirpate the faith in me will prove
abortive ; and, like kicking against the spikes, wound
and torment thyself.
In the meantime our blessed Saviour appeared in a
vision to Ananias^ a very devout and religious man,
highly esteemed by all the inhabitants of Damascus.
" And the Lord said unto him, Arise, and go into the
Lives of the Apostles. 397
street which is called Straight, and inquire in the
house of Judas for one called Saul, of Tarsus : for
behold, he prayeth, and hath ceen in a vision a man
named Ananias, coming in and putting his hand on
him, that he might receive his sight." Ananias, who
was ever ready to obey the commands of the Most
High, started at the name, having heard of the bloody
practices of Saul at Jerusalem, and what commission
he had come to execute in Damascus. He, therefore,
suspected that his conversion was nothing- more than
a snare, artfully laid by him against the Christians.
But our blessed Saviour soon removed his apprehen
sions, by telling him that his suspicions were entirely
destitute of foundation ; and that he had now taken
him, as a chosen vessel, to preach the Gospel both to
the Jews and Gentiles, and even before the greatest
monarchs of the earth. " Go thy way," said he, "for
he is a chosen vessel unto me, to bear my name before
the Gentiles, and kings, and the children of Israel."
At the same time he acquainted him with the great
persecutions he should undergo for the sake of the gos
pel : " For I will show him how great things he must
suffer for my name's sake." This quieted the fears of
Ananias, wh& immediately obeyed the heavenly vision,
repaired to the house of Judas, and, laying his hands
upon Saul, addressed him in words to this effect :
"That Jesus," said he, "who appeared to thee in the
way, has sent me to restore thy sight, and by the
infusion of his Spirit to give thee the knowledge of
those truths which thou hast blindly and ignorantly
persecuted; but who is willing to receive thee by
baptism into his church, and make thee a member
of his body."
398 Lives of the Apostles.
This speech was no sooner pronounced, than there
fell from his eyes thick films, resembling scales, and he
received his sight : and after baptism conversed with
the Christians of Damascus. Nor did he only converse
with them, he also, to the great astonishment of the
whole church, preached the gospel to those Christians
he came. with an intention to destroy, at the same time
boldly asserting, " that Jesus was the Christ, the Son
of God ;" and proving it to the Jews, with such demon
strative evidence that they were confounded, and found
it impossible, to answer him.
The miraculous convert, at the instance of the divine
command, retired into Arabia Petrsea, where he re
ceived a full revelation of all the mysteries of Chris
tianity : for he himself declares that he conversed not
with flesh and blood. Having preached in several
parts of that country for some time, he returned again
to Damascus, applying himself, with the utmost assi
duity, to the great work of the ministry, frequenting
the synagogues there, powerfully confuting the objec
tions commonly made by the descendants of Jacob
against Jesus of Nazareth, and converting great num
bers of Jews and Gentiles.
He was, indeed, remarkably zealous in his preach
ing, and blessed with a very extraordinary method of
reasoning, whereby he proved the fundamental points
of Christianity, beyond exception. This irritated the
Jews to the highest, degree ; and at length, after two
or three years' continuance in those parts, they found
means to prevail on the governor of Damascus to have
him put to death. But they knew it would be difficult
to take him, as he had so many friends in the city ;
they therefore kept themselves in a continual watch,
Lives of the Apostles. 399
searched all the houses where they supposed he might
conceal himself, and also obtained a guard from the
governor, to observe the gates, in order to prevent his
escaping from them. In this distress his Christian
friends were far from deserting him : they tried every
method that offered, to procure his escape, but finding
it impossible for him to pass through either of the gates
of the city, they let him down from one of their houses,
through a window, in a basket, over the wall, by which
means the cruel designs of his enemies were rendered
abortive. During this interval, he was remarkably assiduous
in preaching the gospel of the Son of God, and confu
ting the Hellenist Jews with the greatest courage and
resolution. But snares were laid for him ; as malice
can as easily cease to be, as to remain inactive. Being
warned by God in a vision, that his testimony would
not be received at Jerusalem, he thought proper to
depart, and preach the gospel to the Gentiles. Ac
cordingly, being conducted by his brethren to Cesarea
Philippi, he set sail for Tarsus, his native city : from
whence he was soon after brought, by Barnabas, to
Antioch, to assist him in propagating Christianity in
that city. Soon after their arrival, they entered the
synagogue of the Jews on the Sabbath-day, and, after
the reading of the law, Paul, being invited by the
rulers of the synagogue, delivered an address so pow
erful, that it obtained from the converted Gentiles a
request that it should again be delivered the ensuing
Sabbath, when almost the whole city flocked to hear
the apostle ; at which the Jews were filled with envy,
and contradicted Paul, uttering many blasphemous
expressions against the name of Jesus of Nazareth.
400 Lives of the Apostles.
From Antioch they went to leonium, and preached
with much success in the synagogue ; but excited the
malice of the Jews, so that they prevailed on the mul
titude to stone them. But the apostles, having notice ¦
of their design, fled from the city and traveled to Lys-
tra, where they preached the gospel to the inhabitants
and those who dwelt in the adjacent country. Among
the converts at Lystra, was a man who had been lame
from his mother's womb, and never had walked. But
Paul, perceiving that he bad faith to be saved, thought
proper to add the cure of his body to that of his soul,
knowing that it would not only be beneficial to him,
but to all the rest of the believers, by confirming their
faith. And that the miracle might be wrought in
the most conspicuou/j manner, he, in the midst of the
congregation, said, in an audible voice, to the man,
"Stand upright on thy feet." And the words were
no sooner pronounced than his strength was at once
restored, and he leaped up, and walked.
The apostles indefatigably persevered in the execu
tion of their important commission, declaring, where*-
ever they went, the glad tidings of salvation, through
repentance unto life, and faith in the Lord Jesus
Christ. But the malice of the. Jews still pursued
them ; for some of these bigoted Israelites eoming from
Antioch and leonium, exasperated and stirred up the
multitude, so that those very persons who could hardly
be restrained from offering sacrifice to them, now used
them like slaves, stoning them in so cruel a mannei
that Paul was thought to be dead, and as such they
dragged him out out of the city ; but, while the Chris
tians of Lystra were attending on the body, probably
in order to carry him to the grave, he arose, and
Lives of the Apostles. 401
returned with them into the city, and the next day
departed with Barnabas to Derbe, where they preached
the gospel, and converted many ; no danger being able
to terrify them from the work of the ministry, and
publishing the glad tidings of salvation in every place.
They did not, however, long continue at Derbe, but
returned to Lystra, leonium, Antioch, and Pisidia,
confirming the Christians of those places in the faith,
earnestly persuading them to persevere, and not to be
discouraged with those troubles and persecutions which
they must expect would attend the profession of the
gospel. And that the affairs of the church might be
conducted with more regularity, they ordained elders
and pastors, to teach, to instruct, and to watch over
them; and then left them to the protection of the
Almighty, to whose care they recommended them by
prayer and fasting. After leaving Antioch, they
passed through Pisidia, and came to Paraphilia ; and
after preaching the gospel at Perga, they went down
to Attalia.
Having thus finished the circuit of their ministry,
they returned back to Antioch, in Syria, from whence
they at first departed. Here they summoned the
church, and gave them an account of their ministry,
the success it had met in different parts, and how great
a door had thus been opened for the conversion of the
Gentile world.
The controversy concerning the observation of Jew
ish ceremonies in the Christian church, being decided
in favor of St. Paul, he and his companions returned
back to Antioch ; and soon after Peter himself came
down. On reading the decretal epistle in the church,
the converts conversed freely and inoffensively with
402 Lives of the Apostles.
the Gentiles, till some of the Jews coming thither from
Jerusalem, Peter withdrew his conversation, as if it
had been a thing unwarrantable and unlawful. By
such a strange method of proceeding, the minds of
many were dissatisfied, and their consciences very
uneasy. St. Paul with the greatest concern observed
it, and publicly rebuked Peter, with that sharpness
and severity his unwarrantable practice deserved.
Soon after this dispute, Paul and Barnabas resolved
to visit the churches -they had planted among the Gen
tiles, and Barnabas was desirous of taking with them
his cousin Mark ; but this Paul strenuously opposed,
as he had left them in their former journey. This
trifling dispute arose to such a height, that these two
great apostles and fellow-laborers in the gospel parted ;
Barnabas taking Mark with him, repaired to Cyprus,
his native country ; and Paul having made choice of
Silas, and recommended the success of his undertaking
to the care of Divine Providence, set forward on his
intended journey.
They first visited the churches of Syria and Cilicia,
confirming the people in the faith, by their instructions
and exhortations. Hence they sailed to Crete, where
Paul preached the gospel, and constituted Titus to be
the first bishop and pastor of the island. From hence
Paul and Silas returned back to Cilicia, and came to
Lystra, where they found Timothy — whose father was
a Greek, but his mother a Jewish convert, and by her
he had been brought up under all the advantages of a
pious and religious education. This person St. Paul
designed for the companion of his travels, and a spe
cial instrument in the ministry of his gospel. But
knowing that his being uncircumcised would prove a
Lives of the Apostles. 403
stumbling-block to the Jews, he caused him to be cir
cumcised ; being willing, in lawful and indifferent
matters, to conform himself to the tempers and appre
hensions of men, in order to save their souls.
Everything being ready for their journey, St. Paul
and his companion departed from Lystra, passed
through Phrygia, and the country of Galatia, where
the apostle was entertained with the greatest kindness
and veneration, the people looking upon him as an
angel sent immediately from heaven ; and, being by
revelation forbidden to go into Asia, he was com
manded by a second vision to repair to Macedonia, to
preach the gospel. Accordingly our apostle prepared
to pass from Asia into Europe.
Here St. Luke joined them, and became, ever after,
the inseparable companion of St. Paul; who, being
desirous of finding the speediest passage into Mace
donia, took ship with his companions, Silas, Luke, and
Timothy, and came to Samothracia, an island in the
^Egean sea, not far from Thrace; and the next day
he went to Neapolis, a port of Macedonia. Leaving
Neapolis, they repaired to Philippi, the metropolis of
that part of Macedonia, and a Roman colony, where
they stayed some days.
In this city, Paul, according to his constant prac
tice, preached in a proseucha, or oratory of the Jews,
which stood by the river side, at some distance from
the city, and was much frequented by the devout
women of their religion, who met there to pray, and
hear the law. And after several days, as they were
repairing to the same place of devotion, there met
them a damsel who possessed a spirit of divination,
by whom her masters acquired a very great advantage.
404 Lives of the Apostles.
This woman followed Paul and his companions, cry
ing out, " These men are the servants of the Most High'
God, which show unto us the way of salvation!" Paul,
at first, took no notice of her, not being willing to mul
tiply miracles without necessity. But, when he saw
her following them several days together, he began to
be troubled, and commanded the spirit, in the name of
Jesus, to come out of her. The evil spirit with reluc
tance obeyed, and left the damsel that very instant.
This miraculous cure proving a great loss to her mas
ters, who acquired large gains from her soothsayings,
they were filled with envy and malice against the apos
tles ; and, by their instigation, the multitude arose and
seized upon Paul and his companions, hurried there
before the magistrates and governors of the colony,
accusing them of introducing many innovations wirier
were prejudicial to the state, and unlawful for then.
to comply with, as being Romans.
The magistrates being concerned for the tranquillity
of the state, and jealous of all disturbances, were very
forward to punish the offenders, against whom great
numbers testified ; and therefore commanded the offi
cers to strip them, and scourge them severely as sedi
tious persons. This was accordingly executed; after
which the apostles were committed to close custody,
the gaoler receiving more than ordinary charge to keep
them safely ; and he accordingly thrust them into the
inner prison, and made their feet fast in the stocks.
But the most obscure dungeon, or the pitchy mantle of
the night, can not intercept the beams of divine joy
and comfort from the souls of pious men. Their minds
were all serenity ; and at midnight they prayed and
sang praises so loud, that they were heard in every
Lives of the Apostles. 405
part of the prison. Nor were their prayers offered
to the throne of grace in vain : an earthquake shook
the foundations of the prison, opened the doors, loosed
the chains, and set the prisoners at liberty.
This convulsion of nature roused the gaoler from his
sleep ; and concluding from what he saw, that all his
prisoners were escaped, he was going to put a period
to his life ; but Paul, observing him, hastily cried, "Do
thyself no harm, for we are all here." The keeper was
now as greatly surprised at the goodness of the apostles,
as he was before terrified at the thoughts of their escape :
and calling for a light, he came immediately into the
presence of. the apostles, fell down at their feet, and
took them from the dungeon, brought them to his house,
washed their stripes, and begged of them to instruct
him in the knowledge of that God who was so mighty
to save. St. Paul readily granted his request, and
replied, That, if he believed in Jesus Christ, he might
be saved with his whole house ; accordingly, the gaoler,
with all his family, were, after a competent instruction,
baptized, and received as members of the church of
Christ. As soon as it was day, the magistrates either hearing
what had happened, or reflecting on what they had
done as too harsh and unjustifiable, sent their sergeant
to the gaoler, with orders to discharge the apostles.
The gaoler joyfully delivered the message, and bid
them " depart in peace ; " but Paul, that he might
make the magistrates sensible what injury they had
done them, and how unjustly they had punished them,
without examination or trial, sent them word, that, as
they had thought proper to scourge and imprison Ro-
rruns. contrary to the laws of the empire, he expected
406 Lives of the Apostles.
they should come themselves and make them some sat
isfaction. The magistrates were terrified at this mes
sage ; well knowing how dangerous it was to provoke
the formidable power of the Romans, who never suf
fered any freeman to be beaten uncondemned ; they
came therefore to the prison, and very submissively
entreated the apostles to depart without any further dis
turbance. This small recompense for the cruel usage
they had received, was accepted by the meek followers
of the blessed Jesus ; they left the prison, and retired to
the house of Lydia, where they comforted their brethren
with an account of their deliverance, and departed.
During the stay of the apostles at Thessalonica, they
lodged in the house of a certain Christian named Jason,
who entertained them very courteously. But the
Jews would not suffer the apostles to continue at rest.
They refused to embrace the gospel themselves, and
therefore envied its success, and determined to oppose
its progress. Accordingly, they gathered together a
great number of lewd and wicked wretches, who beset
the house of Jason, intending to take Paul, and deliver
him up to an incensed multitude. But in this they
were disappointed; Paul and Silas being removed
from thence by the Christians, and concealed in some
other part of the city, and finally sent • away by night
to Bersea, a city about fifty miles south of Thessalon
ica, but out of the power of their enemies. Here also
Paul's great love for his countrymen, the Jews, and
his earnest desire of their salvation, excited him to
preach to them in particular ; accordingly, he entered
into their synagogue, and explained the gospel unto
them, proving, out of the scriptures of the Old Testa
ment, the truth of the doctrines he advanced.
Lives of the Aposjtles. 407
Paul leaving Bersea, under the conduct of certain
guides, it was said he designed to retire by sea out of
Greece, that his restless enemies might cease their
persecution ; but the guides, according to Paul's order,
brought him to Athens, and left him there, after re
ceiving from him an order for Silas and Timotheus to
repair to him as soon as possible. While St. Paul
continued at Athens, expecting the arrival of Silas and
Timothy, he walked up and down, to take a more
accurate survey of the city, which he found miserably
overrun with superstition and idolatry. Their super
stitious practices grieved the spirit of the apostle;
accordingly he exerted all his strength for their con
version; he disputed on the Sabbath days in the
synagogues of the Jews, and at other times took all
opportunities of preaching to the Athenians the coming
of the Messiah to save the world.
During St. Paul's stay at Athens, Timothy, accord
ing to the order he had received, came to him, out of
Macedonia, and brought an account that the Christians
at Thessalonica were under persecution from their fel
low citizens, ever since his departure : at which St.
Paul was greatly concerned, and at first inclined to
visit them in person, to confirm them in the faith they
had embraced ; but being hindered by the enemies of
the gospel, he sent Timothy to comfort them, and put
them in mind of what they had at first heard, namely,
that persecution would be the constant attendant on
their profession. On Timothy's departure, St. Paul
left Athens, and traveled to Corinth, a very populous
place, and famous for its trade.
During his stay at Corinth, he wrote his second
epistle to the Thessalonians, to supply his absence. In
408 Lives of the Apostles.
this epistle he again endeavors to confirm their minds
in the truth of the gospel, and prevent their being sha
ken with those troubles which the wicked and unbe
lieving Jews would be continually raising against them.
St. Paul, on his leaving the church at Corinth, took
ship at Cenchrea, the port of Corinth, for Syria, taking
with him Aquila and Priscilla ; and on his arrival at
Ephesus, he preached awhile in the synagogue of the
Jews, promising to return to them, after keeping the
passover at Jerusalem. Accordingly, he again took
ship, and landed at Cesarea, and from thence traveled
to Jerusalem, where he kept the feast, visited the
church, and then repaired to Antioch. Here'he staid
some time, and then traversed the countries of Galatia
and Phrygia, confirming the newly-converted Chris
tians, till he came to Ephesus, where he fixed his
abode for three years, bringing with him Gains of
Derbe, Aristarchus, a native of Thessalonica, Timo-
theus and Erastus of Corinth, and Titus.
After this, he entered into the Jewish synagogues,
where, for the first three months, he contended and
disputed with the Jews, endeavoring, with great earn
estness and resolution, to convince them of the truth
of the Christian religion. But when, instead of success,
he met with nothing but obstinacy and infidelity, he
left the synagogue, and taking those with him whom
he had converted, instructed them and others who re
sorted to him, in the school of one Tyrannus, a place
where scholars used to be instructed.
About this time the apostle wrote his epistle to the
Galatians ; for he had heard that, since his departure,
corrupt opinions had crept in among them, witfc regard
to the necessity of observing the legal rites.
Lives of the Apostles. 409
Soon after the great tumult at Ephesus, about the
goddess Diana, Paul called the Christians together,
and took his leave of them with the most tender ex
pressions of love and affection. He had now spent
almost three years at Ephesus, and founded there a
very considerable church, of which he had ordained
Timothy the first bishop, He first traveled about two
hundred miles northward, to Troas, before he took ship,
expecting to meet Titus there. But missing him, he
proceeded on his voyage to Macedonia. On his arrival
there, he preached the gospel in several places, even
as far as Ulyricum, now called Sclavonia. During
this journey he met with many troubles and dangers;
" without were fightings, and within were fears."
During the stay of Titus in Macedonia, Paul wrote
his second epistle to the Corinthians, and sent it to them
by Titus and Luke. About this time, also, he wrote
his first epistle to Timothy, whom he left at Ephesus.
During his stay in Greece, he went to Corinth; where
he wrote his famous epistle to the Romans, which he
sent by Phcebe, a deaconess of the church at Cenchrea,
near Corinth.
St. Paul being now determined to return into Syria,
in order to convey the contributions to the brethren at
Jerusalem, set out on his journey ; but being informed
that the Jews had formed a design of killing and rob
bing him by the way, he returned back into Macedonia,
and came to Philippi, from whence he went to Troas,
where he staid seven days. Here he preached to them
on the Lord's day, and continued his discourse till
midnight, being himself to depart in the morning.
The night being thus spent in holy exercises, St Paul
took his leave of the brethren in the morning, traveling
26
410 Lives of the Apostles.
on foot to Assos, a sea-port town, whither he had
before sent his companions by sea. From thence they
sailed to Mytilene, a city in the Isle of Lesbos. They
next sailed from thence, and came over against Chios,
and the day following landed at Trogyllium, a prom
ontory of Ionia, near Samos. The next day they came
to Miletus, not putting in at Ephesus, because the
apostle was resolved, if possible, to be at Jerusalem
on the day of Pentecost.
On his arrival at Miletus, he sent to Ephesus, to
summon the elders of the church, and, on their com
ing, reminded them of the manner in which he had
conversed among them, how faithfully and affection
ately he had discharged the offices of his ministry, and
how incessantly he had labored for the good of the
souls of men.
Paul, with his companions, now departed from Mi
letus, and arrived at Coos, from whence they sailed
the next day to Rhodes, a large island in the ^Egean
sea. Leaving this place, they came to Patara, the
metropolis of Lycia, where they went on board another
vessel bound for Tyre, in Phoenicia. On his arrival,
he visited the brethren there, and continued with them
a week, and was advised by some of them, who had
the gift of prophecy, not to go up to Jerusalem. But
the apostle would by no means abandon his design, or
refuse to suffer any thing, provided he might spread
the gospel of his Saviour. Finding all persuasions
were in vain, they jointly accompanied him to the
shore, where he kneeled down and prayed with them ;
and after embracing them with the utmost affection,
he went on board, and came to Ptolemais, and the
next day to Cesarea
Lives of the Apostles. 411
During their stay in this place, Agabus, a Christian
prophet, came thither from Judea, who, taking Paul's
girdle, bound his own hands and feet with it, signify
ing, by this symbol, that the Jews would bind Paul
in that manner, and deliver him over to the Gentiles.
Whereupon, both his own companions and the Chris
tians of Cesarea earnestly besought him that he would
not go up to Jerusalem. But the apostle asked them,
if they intended by these passionate dissuasives to add
more affliction to his sorrow. " For I am ready," con
tinued he, " not only to be bound, but also to die at
Jerusalem, for the name of the Lord Jesus."
When the disciples found that his resolution was not
to be shaken, they importuned him no further, leaving
the event to be determined according to the pleasure
of the Most High. And all things being ready, Paul
and his companions set forward on their journey, and
were kindly and joyfully received by the Christians
on their arrival at Jerusalem.
Our apostle soon after his arrival, encountered Ter-
tullus, who, in a short, but eloquent speech, began to
accuse him, charging him with sedition, heresy, and
the profanation of the temple. The orator having fin
ished his charge against the apostle, Felix told St.
Paul that he was now at liberty to make his defence,
which he did in the following manner :
" I answer this charge of the Jews with the greatest
satisfaction before thee, because thou hast for many
years been a judge of this nation. About twelve days
since, I repaired to Jerusalem, to worship the God of
Jacob. But I neither disputed with any man, or
endeavored to stir up the people in the synagogues or
the city. Nor- can they prove the charge they have
412 Lives of the Apostles.
brought against me. This, however, I readily confess :
that after the way which they call heresy, so worship
I the God of my fathers, and according to this faith, I
am careful to maintain a clear and quiet conscience,
both toward God and man."
Felix having thus heard both parties, refused to pass
any final sentence, till he had more fully advised about
it, and consulted Lysias, the governor of the castle,
who was the most proper person to give an account of
the sedition and tumult.
Some time after St. Paul had appealed unto Ceesar,
king Agrippa, who succeeded Herod in the tetrarchate
of Galilee, and his sister Bernice, came to Cesarea to
visit the new governor. Festus embraced this oppor
tunity of mentioning the case of our apostle to king
Agrippa, together with the remarkable tumult this
affair had occasioned among the Jews, and the appeal
he had made to Caesar. This account excited the curi
osity of king Agrippa, and he was desirous of hearing
himself what St. Paul had to say in his own vindication.
Accordingly, the next day," the king and his sister,
accompanied with Festus the governor, and several
other persons of distinction, came into the court with
a pompous and splendid retinue, where the prisoner
was brought before them. On his appearing, Festus
informed the court, how greatly he had been impor
tuned by the Jews, both at Cesarea and Jerusalem,
to put the prisoner to death as a malefactor.
Festus having finished his speech, Agrippa told
Paul, he was now at liberty to make his own defence :
and silence being made, He delivered himself in the
following manner, addressing his speech particularly
to Agrippa :
Lives of the Apostles. 413
" I consider it as a peculiar happiness, king Agrippa,
that I am to make my defence against the accusa
tions of the Jews before thee : because thou art well
acquainted with all their customs, and the questions
commonly debated among them : I therefore beseech
thee to hear me patiently. All the Jews are well
acquainted with my manner of life, from my youth ;
the greatest part of it having been spent with my own
countrymen at Jerusalem. They also know that I was
educated under the institutions of the Pharisees, the
strictest sect of our religion, and am now arraigned for
a tenet believed by all our fathers ; a tenet sufficiently
credible in itself, and plainly revealed in the Scrip
tures, I mean, the resurrection of the dead. Why
should any mortal think it either incredible or impossi
ble, that God should raise the dead ? I, indeed, for
merly thought myself indispensably obliged to oppose
the religion of Jesus of Nazareth. Nor was I satisfied
with imprisoning and punishing with death itself the
saints I found at Jerusalem ; I even persecuted them
in strange cities, whither my implacable zeal pursued
them ; having procured authority for that purpose from
the chief priests and elders. Accordingly I departed
for Damascus, with a commission from the sanhedrim :
but as I was traveling toward that city, I saw at mid
day, 0 king, a light from heaven, far exceeding the
brightness of the sun, encompassing me and my com
panions. On seeing this awful appearance, we all fell
to the earth, and I heard a voice which said to me, in
the Hebrew language, ' Saul, Saul, why persecutest
thou me? It is bard for thee to kick against the
pricks.' To which I answered, ' Who art thou, Lord ? '
and he replied, 'I am Jesus, whom thou persecutest.'
414 Lives of the Apostles.
But be not terrified, arise from the earth : for I have
appeared unto thee, that thou mightest be both a Avit-
ness of the things thou hast seen, and also of others
which I will hereafter reveal unto thee. My power
shall deliver thee from the Jews and Gentiles, to whom
now. I. send thee to preach the gospel; to withdraw the
veil of darkness and ignorance; to turn them from
falsehood unto truth, ' and from the power of Satan
unto God.' Accordingly, king Agrippa, I readily
obeyed the heavenly vision; I preached the gospel
first to the inhabitants of Damascus, then to those of
Jerusalem and Judea, and afterward to the Gentiles ;
persuading them to forsake iniquities, and, by sincere
repentance, turn to the living God. These endeavors
to save the souls of sinful mortals exasperated the Jews,
who caught me in the temple, and entered into conspir
acy to destroy me. But, by the help of Omnipotence,
I still remain a witness to all the human race, preach
ing nothing but what Moses and all the prophets fore
told, namely, That the Messiah should suffer, be the
first that should rise from the chambers of the grave,
and publish the glad tidings of salvation, both to the
Jews and Gentiles."
— "»t »"»
While the apostle thus pleaded for himself, Festus
cried out, " Paul, thou art mad ; too much study hath
deprived thee of thy reason." But Paul answered,
" I am far, most noble Festus, from being transported
with idle and distracted ideas ; the words I speak are
dictated by truth and sobriety ; and I am persuaded
that king Agrippa himself is not ignorant of these
things." To which Agrippa answered, "Thou hast
almost persuaded me to embrace the Christian faith."
Paul replied, " I sincerely wish that not only thou, but
Lives of the Apostles. 415
also all that hear me, were not almost, but altogether,
the same as I myself, except being prisoners."
It being now finally determined, that Paul should
be sent to Rome, he was, with several other prison
ers of consequence, committed to the care of Julius,
commander of a company belonging to the legion of
Augustus ; and was accompanied in his voyage by St.
Luke, Aristarchus, Trophimus, and some others, not
mentioned by the sacred historian.
In the month of September, they embarked on board
a ship ot Adramyttium, and sailed to Sidon, where
the centurion courteously gave the apostle leave to go
on shore to visit his friends and refresh himself. After
a short stay they sailed for Cyprus, and arrived oppo
site the Fair-Havens, a place near Myra, a city of
Lycia. Here the season being far advanced, and Paul
foreseeing it would be a dangerous voyage, persuaded
them to put in and winter there. But the Roman
centurion preferring the opinion of the master of the
ship, and the harbor being at the same time incommo
dious, resolved, if possible, to reach Phcenice, a port of
Crete, and winter there. But they soon found them
selves disappointed ; for the fine southerly gale which
had favored them for some time, suddenly changed into
a stormy and tempestuous wind at north-east, which
blew with such violence, that the ship was obliged to
sail before it ; and to prevent her sinking they threw
overboard the principle part of her lading. In this
desperate and uncomfortable condition they continued
fourteen days, and on the fourteenth night the mariners
discovered they were near some coast, and, therefore,
to avoid the rocks, thought proper to come to an anchor,
till the morning might give them better information.
416 Lives of the Apostles.
The country near which they were, was, as Paul
had foretold, an island called Melita, now Malta, situ
ated in the Lybian sea, between Syracuse and Africa.
Here they landed, and met with great civility from
the people, who treated them with humanity, and en
tertained them with every necessary accommodation.
After three months' stay on this island, the centurion,
with his charge, went on board the Castor and Pollux,
a ship of Alexandria, bound to Italy. They put in at
Syracuse, where they tarried three days ; then they
sailed to Rhegium, and from thence to Puteoli, where
they landed ; and finding some Christians there, staid,
at their request, a week with them, and then set for
ward on their journey to Rome. The Christians of
this city, hearing of the apostle's coming, went to meet
him as far as the distance of about thirty miles from
Rome, and others as far as the Appii-foram, fifty-one
miles distant from the capital. They kindly embraced.
each other, and the liberty he saw the Christians
enjoy at Rome greatly tended to enliven the spirits
of the apostle.
Having refreshed himself after the fatigue of his
voyage^ the apostle sent for the heads of the Jewish
consistory at Rome, and related to them the cause of
his coming, in the following manner: "Though I have
been guilty of no violence of the laws of our religion,
yet I was delivered by the Jews at Jerusalem to the
Roman governors, who more than once would have
acquitted me as innocent of any capital offence : but,
by the perverseness of my persecutors, I was obliged
to appeal unto Caesar; not that I had anything to
accuse my nation of: I had recourse to this metl -4
merely to show my own inn, lence."
Lives of the Apostles. 417
For two whole years Paul dwelt at Rome,jin a
I ise he had hired for his own use ; wherein he assid-
u> isly employed himself in preaching and writing for
th ' good of the church.
ft. Paid afterward lived about three years at Ephe
sus, preaching the gospel to the numerous inhabitants
of that city, and was therefore well acquainted with
the state and condition of the place : so that taking the
opportunity of Tychicus' going thither, he wrote his
epistle to the Ephesians, wherein he endeavors to
countermine the principles and practices both of the
Jews and Gentiles, to confirm them in the belief and
practices of the Christian doctrine, and to instruct
them fully in the great mysteries of the gospel.
Having thus discharged his ministry, both by preach
ing and writing, in Italy, St. Paul, accompanied by
Timothy, prosecuted his long-intended journey into
Spain; and, according to the testimony of several
writers, crossed the sea and preached the gospel in
Britain. He continued there eight or nine months,
and then returned again to the east, visited Sicily,
Greece, and Crete, and then repaired to Rome.
Here he met with Peter, and was, together with
him, thrown into prisyn, doubtless in the general per
secution raised against the Christians, under pretence
that they had set fire to the city. How long he re
mained in prison is uncertain ; nor do we know whether
he was scourged before his execution. He was, how
ever, allowed the privilege of a Roman citizen, and
therefore beheaded.
Being come to the place of execution, which was
the Aqnise Salvise, three miles from Rome, he cheer
fully, after a solemn preparation, gave his neck to the
418 Lives of the Apostles.
fatal jtroke, and, from this vale of misery, passed to
the bTissful regions of immortality, to the kingdom
of his beloved Master, the great Redeemer of the
human race.
He was buried in the Via Ostiensis, about two miles
from Rome ; and about the year 317, Constantine the
Great, at the instance of Sylvester, bishop of Rome,
built a stately church over his grave, adorned it with
an hundred marble columns, and beautified it with the
most exquisite workmanship.
St. ANDREW.
This apostle was born at Bethsaida, a city of Gali
lee, built on the banks of the lake of Gennesareth, and
was son to John, or Jonas, a fisherman of that town.
He was brother to Simon Peter, but whether older or
younger is not certainly known, though the generality
of the ancients intimate^ that he was the younger. He
was brought up to his father's trade, at which he
labored till our blessed Saviour called him to be a
fisher of men, for which he was, by some preparatory
instructions, qualified even before the appearance of
the Messiah.
John the Baptist had lately preached the doctrine
of repentance, and was, by the generality of the Jews,
from the impartiality of his precepts and the remark
able strictness and austerity of his life, held in great
veneration. In the number of his followers was our
Lives of the Apostles. 419
apostle, who accompanied him beyond Jordan, when
the Messiah, who had some time before been baptized,
came that way. Upon his approach, the Baptist
pointed him out as the Messiah, styling him the Lamb
of God, the true sacrifice that was to expiate the sins
of the world. As soon as the Baptist had given this
character of Jesus, Andrew, and another disciple,
probably St. John, followed the Saviour of mankind
to the place of his abode.
Something more than a year after, Jesus, passing
through Galilee, found Andrew and Peter fishing on
the sea of Galilee, where he fully satisfied them of the
greatness and divinity of his person, by a miraculous
draught of fishes, which they took at his command.
After the ascension of the'blessed Jesus into heaven,
and the descent of the Holy Ghost on the apostles, to
qualify them for their great undertaking, St. Andrew,
according to the generality of ancient writers, was
chosen to preach the gospel in Scythia, and the neigh
boring countries.
Accordingly he departed from Jerusalem, and first
traveled through Cappadocia, Galatia, and Bythnia,
instructing the inhabitants in the faith of Christ, and
continued his journey along the Euxine sea, into the
deserts of Scythia. An ancient author tells us, that
he first came to Amnysus, where, being entertained by
a Jew, he went into the synagogue, preached to them
concerning Jesus, and, from the prophecies of the Old
Testament, proved him to be the Messiah, and Saviour
of the world.
He went next to Trapezium, a maritime city on the
Euxine sea ; from whence, after visiting many other
places, he came to Nice, where. he stayed two years,
420 Lives of the Apostles.
preaching and working miracles with great success.
After leaving Nice, he passed to Nicodemia, and from
thence to Chalcedon, whence he sailed through the
Propontis, came by the Euxine sea to Heraclea, and
afterward to Amastris.
He next came to Synope, a city situated on the same
sea, and famous both for the birth and burial of king
Mithridatis ; here he met with his brother Peter, and
stayed with him a considerable time.
Departing from Synope, he returned to Jerusalem ;
but he did not continue v long, in that neighborhood.
He returned again to the province allotted him foi
the exercise of his ministry, which greatly flourished
through the j>ower of the divine grace that attended
it. He traveled over Thrace, Macedonia, Thessaly,
Achaia, and Epirus, preaching the gospel, propagat
ing Christianity, and then confirming the doctrine he
taught with signs and miracles. At last he came to
Petrea, a city of Achaia, where he gave his last and
greatest testimony to the gospel of his divine Master,
sealing it with his blood.
^Egenas, proconsul of Achaia, came at this time to
Petrea, where, observing that multitudes had aban
doned the heathen religion, and embraced the gospel
of Christ, he had recourse to every method, both of
favor and cruelty, to reduce the people to their old
idolatry. The apostle observed to him, that if he would
renounce his idolatries, and heartily embrace the Chris
tian faith, he should, with him and the members who
had believed in the Son of God, receive eternal hap
piness in the Messiah's kingdom. The proconsul
answered, that he himself should never embrace the
religion he mentioned. The apostle replied, that ha
Lives of the Apostles. 421
saw it was in vain to endeavor to persuade a person
incapable of sober counsels, and hardened in his own
blindness and folly. iEgenas could hold no longer;
and after treating him with very opprobrious language,
and showing him the most distinguished marks of
contempt, he passed sentence upon him that he should
be put to death. He first ordered the apostle to be
scourged, and seven lictors successively whipped his
naked body; but seeing his invincible patience and
constancy, he commanded him to be crucified ; but to
be fastened to the cross with cords instead of nails, that
his death might be more lingering and tedious.
On his coming near the cross, he saluted it in the
Allowing manner : " I have long desired and expected
lis happy hour. The cross has been consecrated by
le body of Christ hanging on it, and adorned with
is members as with so many inestimable jewels."
After offering up his prayers to the throne of grace,
and exhorting the people to constancy and persever
ance in the faith he had delivered to them, he was
fastened to the cross, on which he hung two whole
days, teaching and instructing the people in the best
manner his wretched situation would admit, being
sometimes so weak and faint as scarce to have the
power of utterance.
In the mean time great interest was made to the
proconsul to spare his life : but the apostle earnestly
begged of the Almighty that he might now depart,
and seal the truth of his religion with his blood. His
prayers were heard, and he expired on the last day of
November, but in what year is uncertain.
His body having been taken down from the cross,
was decently and honorably interred by Maximillia, a
422 Lives of the Apostles.
lady of great quality and estate, and who, Nicephorus
tells us, was wife to the proconsul.
Oonstantine the Great, afterward removed his body
to Constantinople, and buried it in the great church he
had built to the honor of the apostles.
St. JAMES THE GREAT.
This apostle, (who was surnamed the Great, by way
of distinction from another of that name,) was the son
of Zebedee, and by trade a fisherman, to which he
applied himself with remarkable assiduity, and was
exercising his employment, when the Saviour of the
world passing by the Sea of Galilee, saw him with his
brother in the ship, and called them both to be his
disciples. Soon after this he was called from the station of an
ordinary disciple to the apostolic office, and even
honored with some particular favors beyond most of
the apostles, being one of the three whom our Lord
made choice of as his companions in the more intimate
transactions of his life, from which the rest were ex
cluded. Thus, with Peter and his brother' John, he
attended his Master when he raised the daughter of
Jairus from the dead; he was admitted to Christ's
glorious transfiguration on the mount ; and when the
holy Jesus was to undergo his bitter agonies in the
garden, as preparatory sufferings to his passion, James
was one of the three taken to be a spectator of them.
Lives of the Apostles. 423
When our Lord was determined on his journey to
Jerusalem, he sent some of his disciples before him
to make preparations for his coming ; but, on their en
tering a village of Samaria, they were rudely rejected,
from the old grudge that subsisted between the Samar
itans and Jews, and because the Saviour, by going up
to Jerusalem, seemed to slight their place of worship
on Mount Gerizim. This piece of rudeness and inhu
manity was so highly resented hy St. James and his
brother, that they came to Jesus, desiring to know if
he would not imitate Elias, by calling fire down from
heaven to consume this barbarous, inhospitable people ?
Herod, who was a bigot to the Jewish religion, as
well as desirous of acquiring the favor of the Jews,
began a violent persecution of the Christians, and his
zeal animated him to pass sentence of death on St.
James immediately. As he was led to the place of
execution, the officer who guarded him to the tribunal,
or rather his accuser, having been converted by that
remarkable courage and constancy shown by the apostle
at the time of his trial, repented of what he had done,
came and fell down at the apostle's feet, and heartily
begged pardon for what he had said against him. The
holy man, after recovering from the surprise, tenderly
e'mbraced him. " Peace," said he, " my son, peace
be unto thee, and pardon of thy faults." Upon which
the office^pnblicly declared himself a Christian, and
both were beheaded at the same time. Thus fell the
great apostle St. James, taking cheerfully that cup of
which he had long since told his Lord he was ready to
drink.
St. JOHN THE EVANGELIST.
From the very minute and circumstantial account
this evangelist gives of John the Baptist, he is sup
posed to have been one of his followers, and is thought
to be that other disciple who, in the first chapter of
his gospel, is said to have been present with Andrew,
when John declared Jesus to be " the Lamb of God,"
and thereupon to have followed him to the place of
his abode. He was by much the youngest of the
apostles, yet he was admitted into as great a share of
his Master's confidence as any of them. He was one
of those to whom he communicated the most private
transactions of his life : one of those whom he took
with him when he raised the daughter of Jairus from
the dead : one of those to whom he displayed a speci
men of his divinity, in his transfiguration on the mount :
one of those who were present at his conference with
Moses and Elias, and heard that voice which declared
him " the beloved Son of God ; " and one of those
who were companions in his solitude, most retired
devotions, and bitter agonies in the garden.
After the ascension of the Saviour of the world,
when the apostles made a division of the provinces
among themselves, that of Asia fell to the share of
St. John, though he did not immediately enter upon
his charge, but continued at Jerusalem till the death
of the blessed Virgin, which might be about fifteen
years after our Lord's ascension. Many churches of
Lives of the Apostles. 425
note and eminence were of his foundation, particularly
those of Smyrna, Pergamus, Thyatira, Sardis, Phila
delphia, Laodicea, and others ; but his chief place of
residence was at Ephesus, where St. Paul had many
years before founded a church, and constituted Timothy
bishop. After spending several years at Ephesus, he was
accused to Doniitian, who had begun a persecution
against the Christians, as an eminent asserter of athe
ism and impiety, and a public subverter of the religion
of the empire ; so that by his command the proconsul
sent him bound to Rome, where he met with the treat
ment that might have been expected from so barbarous
a prince, being thrown into a caldron of boiling oil.
But the Almighty, who reserved him for further ser
vice in the vineyard of his Son, restrained the heat, as
he did in the fiery furnace of old, and delivered him
from this seemingly unavoidable destruction. And
surely one would have thought that so miraculous a
deliverance should. have been sufficient to have per
suaded any rational man, that the religion he taught'
was from God, and that he was protected from danger
by the hand of Omnipotence. But miracles themselves
were not sufficient to convince this cruel emperor, or
abate his fury. He ordered St. John to be transported
to an almost desolate island in the Archipelago, called
Patmos, where he continued several years, instructing
the poor inhabitants in the knowledge of the Christian
faith ; and here, about the end of Domitian's reign, he
wrote his book of Revelations, exhibiting by visions
and prophetical representations, the state and condition
of Christianity in the future periods and ages of the
church. 27
426 Lives of the Apostles.
Upon the death of Domitian, and the succession of
Narva, who repealed all the odious acts of his prede
cessor, and, by public edicts, recalled those whom the
fury of Domitian had banished, St. John returned to
Asia, and fixed his seat again at Ephesus ; the rather
because the people of that city had lately martyred
Timothy the bishop.
In this manner St. John continued to labor in the
vineyard of his great Master, until death put a period
to all his toils and sufferings ; which happened in the
beginning of Trajan's reign, in the ninety-eighth year
of his age ; and, according to Eusebius, his remains
were buried near Ephesus.
The greatest instance of our apostle's care for the
souls of men is in the writings he left to posterity;
the first of which in time, though placed last in the
sacred canon, is his Apocalypse, or Book of Revela
tions, which he wrote during his banishment at Patmos.
Next to the Apocalypse, in order of time, are his
three epistles ; the first of which is catholic, calculated
for all times and places, containing the most excellent
rules for the conduct of a Christian life, pressing to
holiness and pureness of manners, and not to be satis
fied with a naked and empty profession of religion.
The other two epistles are but short, and directed to
particular persons ; the one to a lady of great quality,
the other to the charitable and hospitable Gaius, the
kindest friend and most courteous entertainer of all
indigent Christians.
Before he undertook the task of writing the gospel,
he caused a general fast to be kept by all the Asiatic
churches, to implore the blessing of heaven on so great
and momentous an undertaking. When this was done,
Lives of the Apostles. 427
he set about the work, and completed it in so excellent
and sublime a manner, that the ancients generally
compared him to an eagle soaring aloft among the
clouds, whither the weak eye of man was not able to
follow him.
Such is the character given of the writings of this
great apostle and evangelist, who was honored with
the endearing title of being the beloved disciple of the
Son of God: a writer so profound as to deserve by
way of eminence, the character of " St. John the
Divine."
St. PHILIP.
This apostle was a native of Bethsaida, " the city
of Andrew and Peter." He had the honor of being
first called to be a disciple of the great Messiah, which
happened in the following manner: Our blessed Sav
iour, soon after his return from the wilderness, where
he had been tempted by the devil, met with Andrew
and his brother Peter, and after some discourse parted
from them. The next day, as he was passing through
Galilee, he found Philip, whom he presently com
manded to follow him, the constant form he made use
of in calling his disciples and those that inseparably
attended him.
It cannot be doubted, that notwithstanding St. Philip
was a native of Galilee, yet he was excellently skilled
in the law and the prophets. Metaphrastes assures
us, that he had, from his childhood, been excellently
428 Lives of the Apostles.
educated ; that he frequently read over the books of
Moses, and attentively considered the prophecies re
lating to the Messiah.
Nor was our apostle idle after the honor he had re
ceived of being called to attend the Saviour of the
world ; he immediately imparted the glad tidings of
the Messiah's appearance to his brother Nathanael, and
conducted him to Jesus.
After his being called to the apostleship, we have
very little record of him by the evangelists. It was,
however, to him that our Saviour proposed the ques
tion, where they should find bread sufficient to satisfy
the hunger of so great a multitude. Philip answered
that it was not easy to procure so great a quantity ;
not considering that it was equally easy for Almighty
power to feed double the number, when it should be
his divine will.
The compassionate Jesus had been fortifying their
minds with proper considerations against his departure
from them, and had told them that he was going to
prepare for them a place in the mansions of the heav
enly Canaan; that he was "the way, the truth, and
the life ; " and that no man could come to the Father
but by him.
Philip, not thoroughly understanding the force of
his Master's reasonings, begged of him, that he would
"show them the Father." Our blessed Lord gently
reproved his ignorance, that after attending so long to
his instructions, he should not know that he was the
image of his Father, the express character of his infinite
wisdom, power, and goodness, appearing in him ; that
he said and did nothing but by his Father's appoint
ment; which, if they did not believe, his miracles
Lives of the Apostles. 429
were a sufficient evidence: that such demands were,
therefore, unnecessary and impertinent ; and that it was
an indication of great weakness in him, after three
years' education under his discipline and instruction,
to appear so ignorant with regard to these particulars.
The ancients tell us, that in the distribution, made
by the apostles, of the several regions of the world, the
Upper Asia fell to his share, where he labored with
an indefatigable diligence and industry.
After several years successfully exercising his apos
tolical office in all those parts, he came at last to
Hierapolis, in Phrygia, a city remarkably rich and
populous, but at the same time overrun with the most
enormous idolatry. St. Philip being grieved to see
the people so wretchedly enslaved by error and super
stition, continually offered his addresses to heaven, till,
by his prayers, and often calling on the name of Christ,
he procured the death, or at least the vanishing, of an
enormous serpent, to which they paid adoration.
Having thus demolished their deity, he demonstrated
to them how ridiculous and unjust it was for them to
pay divine honors to such odious creatures : showed
them that God alone was to be worshiped as the great
parent of all the world, who in the beginning made
man after his own glorious image, and, when fallen
from that innocent and happy state, sent his own Son
into the world to redeem him. This discourse roused
them from their lethargy ; they were ashamed of their
late idolatry, and great numbers embraced the doctrines
of the gospel.
This provoked the great enemy of mankind, and he
had recourse to his old methods, cruelty and persecu
tion. The magistrates of the city seized the apostle,
430 Lives of the Apostles.
and, having thrown him into prison, caused him to be
scourged. When this preparatory cruelty was over, he
was led to execution, and, being bound, was hanged
against a pillar; or, according to others, crucified.
The apostle being dead, his body was taken down by
St. Bartholomew, his fellow laborer in the gospel, and
Mariamne, St. Philip's sister, the constant companion
of his travels, and decently buried ; after which, they
confirmed the people in the faith of Christ, and de
parted from them.
St. BARTHOLOMEW.
This apostle is mentioned among the twelve imme
diate disciples of our Lord under the appellation of
Bartholomew, though it is evident, from divers pas
sages of Scripture, that he was also called Nathanael :
we shall, therefore, in our account of his life, consider
the names of Nathanael and Bartholomew as belonging
to one and the same person.
With regard to his descent and family, some are
of opinion that he was a Syrian, and that he was
descended from the Ptolemies of Egypt. But it is
plain from the evangelical history, that he was a Gali
lean; St. John having expressly told us that Nathanael
was of Cana, in Galilee.
The Scripture is silent with regard to his trade and
manner of life, though, from some circumstances, there
is room to imagine that he was a fisherman. He was,
Lives of the Apostles. 431;
at his first coming to Christ, conducted by Philip, who
told him they had now found the long-expected Mes
siah, so often foretold by Moses, and the prophets,
"Jesus of Nazareth, the son of Joseph." And when
he objected that the Messiah could not be born at Naz
areth, Philip desired him to come and satisfy himself
that he was the Messiah.
At his approach, our blessed Saviour saluted him
with this honorable character, that he was an " Israel
ite indeed, in whom there was no guile ; " not in an
absolute, but restricted sense; for perfection can not
be attached to human nature, but in the character of
the blessed Jesus, of whom it is said, with peculiar
propriety, that he was " holy, harmless, undefiled, and
separate from sinners;", also, that he "knew no sin,
neither was guile," that is, fraud or deception, found
in his tongue. He was greatly surprised at our Lord's
salutations, wondering how he could know him at
first sight, as if imagining he had never before seen
his face.
Our" apostle having his peculiar spot allotted him
for the promulgation of the gospel of his blessed Mas
ter, (who had now ascended into heaven, and sent his
Holy Spirit to fit and qualify his disciples for the
important work,) visited different parts of the world
to preach the gospel, and penetrated as far as the
hither India.
After spending considerable time in India, and the
eastern extremities of Asia, he returned to the northern
and western parts, and we find him at Hierapolis, in
Phrygia, laboring in concert with St. Philip to plant
Christianity in those parts ; and to convince the blind
idolaters of the evil of their ways, and direct them in
432 Lives of the Apostles.
the paths that lead to eternal salvation. This enraged
the bigoted magistrates, and he was, together with St.
Philip, designed for martyrdom, and in order to this,
fastened to a cross; but their consciences pricking
them for a time, they took St. Bartholomew down from
the cross and set him at liberty.
From hence he retired to Lycaonia, and St. Chrysos-
tom assures us that he instructed and trained up the
inhabitants in the Christian discipline. His last re
move was to Albanople, in Great Armenia, a place
overrun with idolatry, from which he labored to reclaim
the people. But his endeavors to "turn them from
darkness unto light, and from the power of Satan unto
God," were so far from having the desired effect, that
it provoked the magistrates, who prevailed on the
governor to put him to death, which he cheerfully
underwent, sealing the truth of the doctrine he had
preached with his blood.
St. MATTHEW.
St. Matthew, called also Levi, though a Roman
officer, was a true Hebrew, and probably a Galilean.
His trade was that of a publican or tax-gatherer to the
Romans, an office detested by the generality of the
Jews, on two accounts : first, because having farmed
the customs of the Romans, they used every method of
oppression to pay their rents to them; secondly, be
cause they demanded tribute of the Jews, who consid
ered themselves as a free people, having received that
privilege from God himself.
Lives of the Apostles. 433
Our blessed Saviour having cured a person long
afflicted with the palsy, retired out of Capernaum, to
walk by the seaside, where he taught the people that
flocked after him. Here he saw Matthew sitting in his
office, and called him to follow him. The man was
rich, had a large and profitable employment, was a
wise and prudent person, and doubtless understood
what would be his loss to comply with the call of Jesus.
He was not ignorant that he must exchange wealth
for poverty, a custom-house for a prison, and rich and
powerful masters for a naked and despised Saviour.
But he overlooked all these considerations, left all his
interest and relations, to become our Lord's disciple,
and to embrace a more spiritual way of life.
After St. Matthew's election to the apostleship, he
continued with the rest till the ascension of his great
and beloved Master ; but the evangelical writers have
recorded nothing particular concerning him during
that period.
After our blessed Saviour's ascension into heaven,
St. Matthew, for the first eight years, at least, preached
in different parts of Judea ; but afterward he left the
country of Palestine, to convert the Gentile world.
After his leaving Judea, he traveled into several parts,
especially Ethiopia, but the particular places he visited
are not known with any certainty.
However, after laboring indefatigably in the vine
yard of his Master, he suffered martyrdom at a city of
Ethiopia, called Nadabar: but by what kind of death
is not absolutely known, though the general opinion is,
that he was slain with a halberd.
St. Matthew was a remarkable instance of the power
of religion, in bringing men to a better temper of
434 Lives of the Apostles.
mind. If we reflect upon his circumstances while he
continued a stranger to the great Redeemer of man
kind, we shall find that the love of the world had
possessed his heart.
His contempt of the world appeared in his exem
plary temperance and abstemiousness from all delights
and pleasures; nay, even from the ordinary conve
niences and accommodations of it. He was mean and
modest in his own opinion, always preferring others to
himself; for whereas the other evangelists, in describ
ing the apostles by pairs, constantly place him before
St. Thomas, he modestly places him before himself.
The rest of the evangelists are careful to mention the
honor of his apostleship, but speak of his former sordid,
dishonest, and disgraceful course of life, only under the
name of Levi ; while he himself sets it down with all
the circumstances under his own proper and common
name. The last thing we shall remark in the life of this
apostle, is his Gospel, written at the entreaty of the
Jewish converts, while he abode in Palestine ; but at
what time is uncertain ; some, believe it to have been
written eight, some fifteen, and some thirty years after
our Lord's ascension. It was originally written in
Hebrew, but soon after translated into Greek by one
of the disciples. After the Greek translation was ad
mitted, the Hebrew copy was chiefly owned and used
by the Nazarei, a middle sect between Jews and Chris
tians ; with the former they adhered to the rites and
ceremonies of the Mosaic law, and with the latter they
believed in Christ, and embraced his religion; and
hence it has been styled " The Gospel according to the
Hebrew" and "The Gospel of the Nazarenes."
St. THOMAS.
Evangelical history is entirely silent with regard
either to the country or kindred of Thomas. It is, how
ever, certain that he was a Jew, and in all probability
a Galilean. He was, like the rest, called to the apostleship;
and, not long after, gave an eminent instance of
his being ready to undergo the most melancholy fate
that might attend him. For when the rest of the
apostles dissuaded their Master from going into Judea,
at the time of Lazarus' death, because the Jews lately
endeavored to stone him, Thomas desired them not to
hinder his journey thither, though it might cost them
all their lives.
When the holy Jesus, a little before his sufferings,
had been speaking to them of the joys of heaven, and
had told them that he was going to prepare mansions
for them, that they might follow him, and that they
knew both the place whither he was going, and the
way thither, our apostle replied, that they knew not
whither he was going, much less the way that would
lead them thither. To which our Lord returned this
short but satisfactory answer, " I am the way ; " I am
the person whom the Father has sent into the world to
*how mankind the paths that lead to eternal life, and
therefore you can not miss the way, if you follow my
O ample.
436 Lives of the Apostles.
After the disciples had seen their great Master ex
pire on the cross, their minds were distracted by hopeb
and fears concerning his resurrection, about which they
were not then fully satisfied ; which engaged him the
sooner to hasten his appearance, that by the sensible
manifestations of himself, he might put the matter be
yond all possibility of dispute. Accordingly, the very
day in which he rose from the dead, he came into the
house where they were assembled, while the doors
about them were close shut, and gave them sufficient
assurance that he was risen from the dead.
At this meeting Thomas was absent, having prob
ably never rejoined their company since their dispersion
in the garden, where every one's fears prompted him
to consult his own safety. At his return they told him
that the Lord had appeared to them ; but he ob
stinately refused to give credit to what they said, or
believe that it was really he, presuming it rather a
specter or apparition, unless he might see the very
print of the nails, and feel the wounds in his hands
and side.
But our compassionate Saviour would not take the
least notice of his perverse obstinacy, but on that day
seven-night, came again to them, as they were sol
emnly met at their devotions, and calling to Thomas,
bade him look upon his hands, put his fingers into the
prints of the nails, and thrust his hand into his side,
to satisfy his faith by a demonstration from the senses.
Thomas was soon convinced of his error and obstinacy,
confessing that he now acknowledged him to be his
Lord and Master, saying, " My Lord and my God."
Our great Redeemer having, according to promise
before his ascension, poured an extraordinary effusion
Lives of the Apostles. 437
of the Holy Ghost upon the disciples, to qualify them
for the great work of preaching the gospel, St. Thomas
as well as the rest preached the gospel in several parts
of Judea ; and after the dispersion of the Christian
church in Jerusalem, repaired into Parthia, the prov
ince assigned him for his ministry. After which, as
Sempronius and others inform us, he preached the
gospel to the Medes, Persians, Carminians, Hyrcani,
Bactrians, and the neighboring nations.
Leaving Persia, he traveled into Ethiopia, preach
ing the glad tidings of the gospel, healing their sick,
and working other miracles to prove he had his com
mission from on high. And after traveling through
these countries, he entered India.
When the Portuguese first visited these countries
after their discovery of a passage by the Cape of Good
Hope, they received the following particulars, partly
from ancient monuments, and partly from constant and
uncontroverted traditions preserved by the Christians
in those parts ; namely, that St. Thomas came first to
Socotora, an island in the Arabian sea, and thence to
Cranganor, where having converted many from the
error of their ways,- he traveled further into the east ;
and having successfully preached the gospel, returned
back to the kingdom of Coromandel, where, at Mali-
apur, the metropolis of that kingdom, not far from
the mouth of the Ganges, he began to erect a place
for divine worship, till prohibited by the idolatrous
priests, and Sagamo, prince of that country. But
after performing several miracles, the work was suf
fered to proceed, and Sagamo himself embraced the
Christian faith, whose example was soon after followed
by great numbers of his friends and subjects.
438 Lives of the Apostles.
This remarkable success alarmed the brahmins, who
plainly perceived that their religion would soon be ex
tirpated, unless some method could be found of put
ting a stop to the progress of Christianity ; and there
fore resolved to put the apostle to death. At a small
distance from the city was a tomb, whither St. Thomas
often retired for private devotions. Hither the brah
mins and their armed followers pursued him, and
while he was at prayer, they first shot at him with a
shower of darts, after which one of the priests ran him
through with a lance.
His body was taken up by his disciples, and buried
in the church he had so lately erected, and which was
afterward improved into a fabric of great magnificence.
St. JAMES THE LESS.
It has been doubted by some, whether this was the
same with that St. James who was afterward bishop
of Jerusalem, two of this name being mentioned in
the sacred writings, namely, St, Janres the Great, and
St. James the Less, both apostles. The ancients men
tion a third, surnamed the Just, which they will have
to be distinct from the former, and bishop of Jerusa
lem. But this opinion is built on a sandy foundation,
for nothing is plainer than that St. James the apostle
(whom St. Paul calls " our Lord's brother," and reck
ons, with Peter and John, one of the pillars of th»
Lives of the Apostles. 439
church) was the same who presided among the apos
tles, doubtless by virtue of his episcopal office, and
determined the causes in the synod of Jerusalem. It
is reasonable to think that he was the son of Joseph,
afterward the husband of Mary, by his first wife,
whom St. Jerome styles Escha, and adds, that she
was the daughter of Aggi, brother to Zacharias, the
father of John the Baptist. Hence he was reputed
our Lord's brother.
After the resurrection, he was honored by the par
ticular appearance of our Lord to him, which, though
passed over in silence by the evangelists, is recorded
by St. Paul.
Some time after this appearance, he was chosen
bishop of Jerusalem, and preferred before all the rest
for his near relation to Christ.
When St. Paul came to Jerusalem after his conver
sion, he applied to St. James, and was honored by
him with "the right hand of fellowship." And it
was to St. James that Peter sent the news of his mi
raculous deliverance out of prison. " Go," said he,
" show these things unto James and to the brethren ; "
that is, to the whole church, especially to St. James
the pastor of it.
He performed every part of his duty with all possible
care and industry, omitting no particular necessary to
be observed by a diligent and faithful guide of souls,
strengthening the weak, instructing the ignorant, re
ducing the erroneous, and reproving the obstinate.
But a person so careful, so successful in his charge,
could not fail of exciting the spite and malice of his
enemies ; a sort of men to whom the apostle has given
too true a character, that " they please not God, and
440 Lives of the Apostles.
are contrary to all men." They were vexed to see
St. Paul had escaped their hands, by appealing unto
Caesar; and therefore turned their fury against St.
James ; but being unable to effect their design under
the government of Festus, they determined to attempt
it under the procuratorship of Albinus his successor,
Ananus the younger, of the sect of the Sadducees,
being high priest.
In order to this a council was summoned, and the
apostle, with others, arraigned and condemned as vio
lators, of the law. But, that the action might appear
more plausible and popular, the scribes and Pharisees,
masters- in the art of dissimulation, endeavored to en
snare him ; and, at their first coming, told him that
they had all placed the greatest confidence in him ;
that the whole nation as well as they, gave him the
title of a just man, and one that was no respecter of
persons ; that they therefore desired that he would cor
rect the error and false opinion the people had con
ceived of Jesus, whom they considered as the Messiah,
and take this opportunity of the universal confluence
to the paschal solemnity, to set them right in their
opinions in this particular, and would go with them to
the top of the temple, where he might be seen and
heard by all.
The apostle readily consented ; and being advanta
geously placed on a pinnacle of the temple, they ad
dressed him in the following manner: "Tell us, 0 Jus
tus, for we have all the reason in the world to believe
that the people are thus generally led away with the
doctrine of Jesus whom they crucified ; tell us, what is
this institution of the crucified Jesus ? " To which the
apostle answered, with an audible voice, " Why do you
Lives of the Apostles. 441
inquire of Jesus the Son of Man ? He sits in heaven,
at the right hand of the Majesty on high, and will
come again in the clouds of heaven." The people
below hearing this, glorified the blessed Jesus, and
openly proclaimed, " Hosanna to the Son of David."
The scribes and Pharisees now perceived that they
had acted foolishly ; that instead of altering, he had
confirmed the people in their belief; and that there
was no way left but to dispatch him immediately, in
order to warn others by his sufferings, not to believe in
Jesus of Nazareth. Accordingly they suddenly cried
out, That James himself was seduced, and become an
impostor : and they immediately threw him from the
pinnacle on which he stood, into the court below ; but
not being killed on the spot, he recovered himself so
far as to rise on his knees, and pray fervently to
heaven for his murderers. But malice is too diabol
ical to be pacified with kindness, or satisfied with cru
elty. Accordingly his enemies, vexed that they had
not fully accomplished their work, poured a shower of
stones upon him, while he was imploring their forgive
ness at the throne of grace ; and one of them, more
merciful than the rest, put an end to his misery with
a fuller's club.
Thus did this great and good man finish his course,
in the ninety-sixth year of his age, and about twenty-
four years after our blessed Saviour's ascension into
heaven. His death was lamented by all good men,
even by the sober and just persons among the Jews,
as Josephus himself confesses.
28
St. SIMON THE ZEALOT.
St. Simon, in the catalogue of the apostles, is styled
" Simon the Canaanite," whence some conjecture he
was born in Cana of Galilee, and others will have him
to have been the bridegroom mentioned by St. John,
at whose marriage our blessed Saviour turned the
water into wine. But this word has no relation to his
country, or the place of his nativity, being derived
from the Hebrew word " knah," which signifies " zeal,"
and denotes a warm and sprightly temper. What
some of the evangelists therefore call " Canaanite,"
others, rendering the Hebrew by the Greek word, style
" Zealot ; " not from his great zeal, h;s ardent affection
to his Master, and his desire of advancing his religion
in the world, but from his warm, active temper, and
zealous forwardness in some particular sect of religion
before his coming to our Saviour.
St. Simon continued in communion with the rest of
the apostles and disciples at Jerusalem; and at the
feast of Pentecost received the same miraculous gift
of the Holy Ghost ; so that as he was qualified with
the rest of his brethren for the apostolic office, in prop
agating the gospel of the Son of God, we can not doubt
of his exercising his gifts with the same zeal and fidel
ity, though in what part of the world is uncertain.
Some say he went into Egypt, Cyrene, and Africa,
preaching the gospel to the inhabitants of those re
mote and barbarous countries. And others add, that
Lives of the Apostles. 443
8
after he had passed through those burning wastes, he
took ship, and visited the frozen regions of the north,
preaching the gospel to the inhabitants of the western
parts, and even in Britain: where, having converted
great multitudes and sustained the greatest hardships
and persecutions, he was at last crucified, and buried
in some part of Great Britain, but where, is unknown.
St. JUDE.
This apostle is mentioned by three several names
in the evangelical history : namely, Jude or Judas,
Thaddeus, and Lebbeus.
He was brother to St. James the Less, afterward
bishop of Jerusalem, being the son of Joseph the
reputed father of Christ, by a former wife. It is not
known when or by what means he became a disciple
of our blessed Saviour, nothing being said of him, till
we find him in the catalogue of the twelve apostles ;
nor afterward, till Christ's last supper, when discours
ing with them about his departure, and comforting
them with a promise, that he would return to them
again, (meaning after his resurrection,) though the
" world should see him no more," our apostle said to
his Master, "Lord, how is it that thou wilt manifest
thyself to us, and not unto the world? "
Paulinus tells us that the province which fell to the
share of St Jude, in the apostolic division of the prov
inces, was Lybia; but he does not tell us whether it
444 Lives of the Apostles.
was the Cyrenian Lybia, which is thought to have
received the gospel from St. Mark, or the southern
parts of Africa. But however that be, in his first set
ting out to preach the gospel, he traveled up and down
Judea and Galilee ; then through Samaria unto Idu-
mea, and to the cities of Arabia and the neighboring
countries, and afterward to Syria and Mesopotamia.
Nicephorus adds, that he came at last to Edessa, where
Abagarus governed, and where Thaddeus, one of the
seventy, had already sown the seeds of the gospel.
Here he perfected what the other had begun; and
having by his sermons and miracles established the
religion of Jesus, he died in peace ; but others say
that he was slain at Berytus, and honorably buried
there. The writers of the Latin Church are unan
imous in declaring that he traveled into Persia, where,
after great success in his apostolical ministry for many
years, he was at last, for his freely and openly reprov
ing the superstitious rites and customs of the Magi,
cruelly put to death.
St. Jude left only one epistle, which is placed the
last of those seven, styled catholic, in the sacred canon.
It was some time before this epistle was generally re
ceived in the church. The author, indeed, like St.
James, St. John, and sometimes St. Paul himself, does
not call himself an apostle, styling himself only " the
servant of Christ." But he has added what is equiva
lent, " Jude the brother of James," a character that can
belong to no other but our apostle. And surely the
humility of a follower of Jesus should be no objection
against his writings.
St. MATTHIAS.
As Matthias was not an apostle of the first election,
immediately called and chosen of the Son of God him
self, it can not be expected that any account of him can
be found in the evangelical history. He was one of
our Lord's disciples, probably one of the seventy, that
had attended on him the whole time of his public min
istry, and after his death was elected into the apostle
ship, to supply the place of Judas, who, after betraying
his great Lord and Master, laid violent hands on himself.
The defection of Judas having made a vacancy in
the apostolical college, two persons were proposed,
Joseph, called Barsabas, and Matthias, both duly quali
fied for the important office. The method of election
was by lot ; and this course seems to have been taken
by the apostles because the Holy Ghost was not yet
given, by whose immediate dictates and inspirations
they were afterward chiefly guided. The prayer being
ended, the lots were drawn, by which it appeared that
Matthias was the person, and he was accordingly num
bered among the twelve apostles.
St. Matthias spent the first year of his ministry in
Judea, where he reaped a very considerable harvest
of souls, and then traveled into different parts of the
world, to publish the glad tidings of salvation to a
people who had never before heard of a Saviour;
but the particular parts he visited are not certainly
known.
446 Lives of the Apostles.
It is uncertain by what kind of death he left the
regions of mortality, and sealed the truth of the gospel
he had so assiduously preached, with his blood. Doro-
theus says, he finished his course at Sebastople, and
was buried there, near the temple of the sun. An
ancient martyrology reports him to have been seized
by the Jews, and, as a blasphemer, to have been stoned
and then beheaded. But the Greek offices, supported
herein by several ancient breviaries, tell us that he
was crucified.
St. MARK.
St. Mark was descended from Jewish parents, of
the tribe of Levi. The ancients generally considered
him as one of the seventy disciples ; and Epiphanius
expressly tells us, that he was one of those who. taking
exception at our Lord's discourse of " eating his flesh
and drinking his blood, went back and walked no
more with him." But there appears no manner of
foundation for these opinions, nor likewise for that of
Nicephorus, who will have him to be the son of St.
Peter's sister.
Eusebius tells us, that St. Mark was sent into Egypt
by St. Peter, to preach the gospel, and accordingly
planted a church in Alexandria, the metropolis of it.
He did not, however, confine himself to Alexandria,
and the oriental parts of Egypt, but removed westward
to Lybia, passing through the countries of Marmacia,
Lives of the Apostles. 447
Pentapolis, and others adjacent, where, though the
people were both barbarous in their manners, and
idolatrous in their worship, yet by his preaching and
miracles he prevailed on them to embrace the tenets
of the gospel; nor did he leave them till he had con
firmed them in the faith.
After this long tour he returned to Alexandria,
where he preached with the greatest freedom, ordered
and disposed of the affairs of the church, and wisely
provided for a succession, by constituting governors
and pastors of it. But the restless enemy of the souls
of men would not suffer our apostle to continue in peace
and quietness ; for while he was assiduously laboring in
the vineyard of his Master, the idolatrous inhabitants,
about the time of Easter, when they were celebrating
the solemnities of Serapis, tumultuously entered the
church, forced St. Mark, then performing divine service,
from thence ; and binding his feet with cords, dragged
him through the streets, and over the most craggy
places, to the Bucelus, a precipice near the sea, leaving
him there in a lonesome prison, for that night; but
his great and beloved Master appeared to him in a
vision, comforting and encouraging his soul, under the
ruins of his shattered body. The next morning early
the tragedy began afresh, for they dragged him about
in the same cruel and barbarous manner, till he expired.
But tnelr malice did not end with his death; they
burnt his mangled body after they had so inhumanly
deprived it of life : but the Christians, after the horrid
tragedy was over, gathered up his bones and ashes, and
decently interred them near the place where he used
to preach. His remains were afterward, with great
pomp, removed from Alexandria to Venice, where
448 Lives of the Apostles.
they were religiously honored, and he was adopted the
tutelar saint and patron of that state.
He suffered martyrdom on the 25th of April, but
the year is not absolutely known : the most probable
opinion, however, is, that it happened about the end
of Nero's reign.
His gospel, the only writing he left behind him, was
written at the entreaty and earnest desire of the con
verts at Rome, who, not content with having heard St.
Peter preach, pressed St. Mark, his fellow disciple, to
commit to writing an historical account of what he
had delivered to them, which he performed with equal
faithfulness and brevity, and being perused and ap
proved of by St. Peter, it was commanded to be pub
licly read in their assemblies.
St. LUKE.
This disciple of the blessed Jesus was born at An
tioch, the metropolis of Syria, a city celebrated for its
schools of learning, which produced the most renowned
masters in the arts and seienees. So that, being born,
as it were, in the lap of the muses, he could not well
fail of acquiring an ingenious and liberal education.
But he was not contented with the learning of his
own country ; he traveled for improvement into several
parts of Greece and Egypt, and became particularly
skilled in physic, which he made his profession.
Lives of the Apostles. 449.
St. Luke was a Jewish proselyte ; but at what time
he became a Christian is uncertain. It is the opinion
of some, from the introduction to his gospel, that he
had the facts from the reports of others, who were eye
witnesses, and suppose him to have been converted by
St. Paul.
But, however this be, St. Luke became the insepa
rable companion of St. Paul, in all his travels, and his
constant fellow-laborer in the work of the ministry.
This endeared him to that apostle, who seems delighted
with owning him for his fellow-laborer, and in calling
him "the beloved physician," and the " brother whose
praise is in the gospel."
St. Luke wrote two books for the use of the church,
his gospel and the Acts of the Apostles.
His gospel contains the principle transactions of our
Lord's life ; and the particulars omitted by him are in
general of less importance than those of the other
evangelists. With regard to the Acts of the Apostles, written by
St. Luke, the work was, no doubt, performed at Rome,
about the time of St. Paul's imprisonment there, with
which he concludes his history.
In short, as an historian, he was faithful in his rela
tions, and elegant in his writings ; as a minister, care
ful and diligent for the, good of souls ; as a Christian,
devout and pious ; and, to crown all the rest, laid down
his life in testimony of the truth of the gospel he had
both preached and published to the world.
St. BARNABAS
St. Barnabas was a descendant of the tribe of Levi,
of a family removed out of Judea, and settled in the
Isle of Cyprus, where they had purchased an estate,
as the Levites might do out of their own country. His
parents finding him bf a promising genius and dispo
sition, placed him in one of the schools of Jerusalem,
under the tuition of Gamaliel, St. Paul's master ; an
incident which, in all probability, laid the foundation
for that intimacy which afterward subsisted between
these two eminent servants of the blessed Jesus.
The first mention we find of St. Barnabas in the
Holy Scriptures, is the record of that great and worthy
service he did the church of Christ, by succoring it
with the sale of his patrimony in Cyprus, the whole
price of which he laid at the apostles' feet, to be put
into the common stock, and disposed of as they should
think fit among the indigent followers of the holy
Jesus. And now St. Barnabas became considerable in the
ministry and government of the church ; for we find
that St. Paul, coming to Jerusalem three years after
his conversion, and not readily procuring admittance
into the church, because he had been so grievous a
persecutor of it, and might still be suspected of a design
to betray it, addressed himself to Barnabas, a leading
man among the Christians, and one that had personal
knowledge of him. He accordingly introduced him
Lives of the Apostles. 451
to Pete? and James, and satisfied them of the sincerity
of his conversion, and in what a miraculous manner
it was brought about. This recommendation carried
so much weight with it, that Paul was not only received
into the communion of the apostles, but taken into
Peter's house, "and abode with him fifteen days."
Gal. i: 18.
About four or five years after this, the agreeable
news was brought to Jerusalem, that several of their
body who had been driven out of Judea by the perse
cutions raised about St. Stephen, had preached at An
tioch with such success, that a great number, both of
Jews and proselytes, embraced Christianity ; and were
desirous that some of the superior order would come
down and confirm them. This request was immedi
ately granted, and Barnabas was deputed to settle this
new plantation. But there being too large a field for
one laborer, he went to fetch Saul from Tarsus, who
came back with him to Antioch, and assisted him a
whole year in establishing that church.
When the apostles had fulfilled their charitable em
bassy, and stayed some time at Jerusalem to see the
good effects of it, they returned again to Antioch,
bringing with them John, whose surname was Mark,
the son of Mary, sister to Barnabas, and at whose
house the disciples found both security for their per
sons, and conveniency for the solemnity of their wor
ship. But soon after the apostles returned to Antioch,
an express relation was made to the church by the
mouth of one of the prophets who ministered there,
that Barnabas and Saul should be set apart for an
extraordinary work, unto which the Holy Ghost had
appointed them. Upon this declaration, the church set
452 Lives of the Apostles.
apart a day for a solemn mission ; after devout prayer
and fasting, they laid their hands upon them, and or
dained them to their office ; which was to travel over
certain countries, and preach the gospel to the Gentiles.
Paul and Barnabas being thus consecrated " the
apostles of the Gentiles," entered upon their province,
taking with them John Mark, for their minister or dea
con, who assisted* them in many ecclesiastical offices,
particularly in taking care of the poor.
The first city they visited after their departure from
Antioch, was Seleucia, a city of Syria, adjoining to
the sea ; from whence they sailed to the island of Cy
prus, the native place of St. Barnabas, and arrived at
Salamis, a port formerly remarkable for its trade.
Here they boldly preached the doctrines of the gos
pel in the synagogues of the Jews ; and from thence
traveled to Paphos, the capital of the island, and
famous for a temple dedicated to Venus, the tutelar
goddess of Cyprus. Here their preaching was attended
with remarkable success ; Servius Paulus, the procon
sul, being, among others, converted to the Christian
faith. Leaving Cyprus, they crossed the sea to preach in
Pamphilia, where their deacon, John, to the great grief
of his uncle Barnabas, left them and returned to Jeru
salem : either tired with continual travels, or discour
aged at the unavoidable dangers and difficulties which
experience had sufficiently informed him would con
stantly attend the preachers of the gospel from hardened
Jews and idolatrous Gentiles.
Soon after their arrival at Lystra, Paul cured a man
who had been lame from his mother's womb, which
bo astonished the inhabitants, that they believed them
Lives of the Apostles. 453
to be gods, who had visited the world in the forms of
men. Barnabas they treated as Jupiter, their sove
reign deity, either because of his age, or the gravity
and comeliness of his person; for all the writers of
antiquity represent him as a person of venerable as
pect, and a majestic presence. But the apostles, with
the greatest humility, declared themselves to be but
mortals: and the inconsistent populace soon satisfied
themselves of the truth of what they had asserted ; for
at the persuasion of their indefatigable persecutors,
who followed them thither also, they made an assault
upon them, and stoned Paul, till they left him for dead.
But, supported by an invisible power from on high,
he soon recovered his spirits and strength, and the
apostles immediately departed for Derbe. Soon after
their arrival, they again applied themselves to the
work of the ministry, and converted many to the reli
gion of the blessed Jesus.
From Derbe they returned back to Lystra, leonium,
and Antioch in Pisidia, " confirming the souls of the
disciples, and exhorting them to continue in the faith ;
and that we must, through much tribulation, enter into
the kingdom of God." Acts xiv : 22. After a short
stay they again visited the churches of Pamphilia,
Perga, and Attala, where they took ship, and sailed to
Antioch, in Syria, the place from whence they first
set out. Soon after their arrival they called the church
of this city together, and gave them an account of their
travels, and the great success with which their preach
ing in the Gentile world had been attended.
After. some time Paul made a proposal to Barnabas,
that they should repeat their late travels among the
Gentiles and see how the churches they had planted
454 Lives of the Apostles.
increased in their numbers, and improved in the doc
trines they had taught them. Barnabas very readily
complied with the motion; but desired they might
take with them his reconciled nephew, John Mark.
This Paul absolutely refused, because, in their former
voyage, Mark had not shown the constancy of a faith
ful minisfftr of Christ, but consulted his own ease at a
dangerous juncture ; departed from them without leave
at Pamphilia, and returned to Jerusalem. Barnabas
still insisted on taking him ; and the other continuing
as resolutely opposed to it, a short debate arose, which
terminated in a separation, whereby these two holy
men, who had for several years been companions in
the ministry, and with united endeavors propagated
the gospel of the Son of God, now took different prov
inces. Barnabas, with his kinsman, sailed to his own
country, Cyprus ; and Paul, accompanied by Silas,
traveled to the churches of Syria and Cilicia.
After this separation from St. Paul, the sacred writ
ings give us no account of St. Barnabas ; nor are the
ecclesiastical writers agreed among themselves with
regard to the actions of this apostle after his sailing
for Cyprus. This, however, seems to be certain, that
he did not spend the whole remainder of his life in
that island, but visited different parts of the world,
preaching the glad tidings of the gospel, healing the
sick, and working other miracles among the Gentiles,
After long and painful travels, attended with different
degrees of success, in different places, he returned to
Cyprus, his native country, where he suffered mar
tyrdom, in the following manner : certain Jews com
ing to Syria and Salamis, where Barnabas was then
preaching the gospel, being highly exasperated at his
Lives of the Apostles.
455
extraordinary success, fell upon him as he was disputing
in the synagogue, dragged him out, and, after the most
inhuman tortures, stoned him to death. His kinsman,
John Mark, who was a spectator of this barbarous
action, privately interred his body in a cave, where it
remained till the time of the Emperor Zeno, in the
year of Christ 485, when it was discovered, with St.
Matthew's gospel in Hebrew, written with his own
hand, lying on his breast.
St. STEPHEN.
Both the Scriptures and the ancient writers are
silent with regard to the birth, country, and parents of
St. Stephen. Epiphanius is of opinion that he was one
of the seventy disciples : but this is very uncertain.
Our blessed Saviour appointed his seventy disciples to
teach the doctrines and preach the glad tidings of the
gospel ; but it does not appear that St. Stephen and
the six other first deacons had any particular designa
tion before they were chosen for the service of the
tables ; and therefore St. Stephen could not have been
one of our Lord's disciples, though he might have often
followed him, and listened to his discourses.
He was remarkably zealous for the cause of religion,
and full of the Holy Ghost : working many wonderful
miracles before the people, and pressing them, with
the greatest earnestness, to embrace the doctrine of
the gospel.
Lives of the Apostles.
This highly provoked the Jews; and some of the
synagogues of the freed-men of Cyrenia, Alexandria,
and other places, entered into dispute with him ; but
being unable to resist the wisdom and spirit by which
he spake, they suborned false witnesses against him,
to testify that they had heard him blaspheme against
Moses and against God. Nor did they stop here;
they stirred up the people by their calumnies : so that
they dragged him before the council of the nation, or
great sanhedrim, where they produced false witnesses
against him, who deposed that they heard him speak
against the temple, and against the law, and affirm
that Jesus of Nazareth would destroy the holy place,
and abolish the law of Moses. Stephen, supported by
his own innocence, and an invisible power from on
high, appeared undaunted in the midst of this assem
bly, and his countenance shone like that of an angel ;
when the high priest asking him what he had to offer
against the accusations laid to his charge, he. answered
in a plain and faithful address to the Jews, which he
closed in the following manner :
"Ye stiff-necked, ye uncircumcised in heart and
ears, ye will forever resist the Holy Ghost. Ye tread
in the paths of your fathers ; as they did, so do you
still continue to do. Did not your fathers persecute
every one of the prophets ? Did not they slay them
who showed the coming of the Holy One, whom ye
yourselves have betrayed and murdered? Ye have
received the law by the deposition of angels, but
never kept it."
At these words they were so highly em-aged, that
they all gnashed their teeth against him. But Stephen,
lifting up his eyes to heaven, saw the glory of God,
Lives of the Apostles. 457
and Jesus standing at the right hand of Omnipotence.
Upon which he said to the coimcil, " I see the heavens
open and the Son of Man standing at the right hand
of God." This so greatly provoked the Jews, that
they cried out with one voice, and stopped their ears,
as if they had heard some dreadful blasphemy ; and
falling upon him, they dragged him out of the city,
and stoned him to death.
Stephen, while they were mangling his body with
6tones, was praying to Omnipotence for their pardon.
" Lord," said he, " lay not this sin to their charge."
And then calling on his dear Redeemer to receive his
spirit, he yielded up his soul.
TIMOTHY.
Timothy was a convert and disciple of St. Paul.
He was born, according to some, at Lystra ; or, accord
ing to others, at Derbe. His father was a Gentile,
but his mother a Jewess, wThose name was Eunice, and
that of his grandmother, Lois.
These particulars are taken notice of, because St.
Paul commends their piety and the good education
which they had given Timothy. When St. Paul came
to Derbe and Lystra, about the year of Christ 51 or 52,
the brethren gave a very advantageous testimony of the
merit and good disposition of Timothy : and the apostle
would have him along with him, but he initiated him
29
458 Lives of the Apostles.
at Lystra, before he received him into his company.
Timothy applied himself to labor with St. Paul in the
business of the gospel ; and did him many important
services, through the whole course of his preaching.
This holy disciple accompanied St. Paul to Mace
donia, to Philippi, Thessalonica, to Berea ; and when
the apostle went from Berea, he left Timothy and Silas
there to confirm the converts. When he came to
Athens, he sent for Timothy to come thither to him :
and when he was come, and had given him an account
of the churches of Macedonia, St. Paul sent him back
to Thessalonica, from whence he afterward returned
with Silas, and came to St. Paul at Corinth.
Some years after this, St. Paul sent Timothy aud
Erastus into Macedonia ; and gave Timothy orders to
call at Corinth, to refresh the minds of the Corinthians,
with regard to the truths he had inculcated in them.
Some time after, writing to the same Corinthians, he
recommends them to take care of Timothy, aud send
him back in peace ; after which, Timothy returned to
St. Paul in Asia, who there staid for him. They went
together into Macedonia ; and the apostle put Timothy's
name with his own, before the-second epistle to the
Corinthians, which he wrote to them from Macedonia,
about the middle of the year of Christ 57. And he
sends his recommendations to the Romans in the letter
which he wrote to them from Corinth the same year.
When St. Paul returned from Rome, in 64, he left
Timothy at Ephesus to take care of that church, of
which he was the first bishop, as he is recognized by
the council of Chalcedon. St. Paul wrote to him from
Macedonia, the fir-t of the two letters which are
addressed to him. Ho rct'ommends him lo be mone
Lives of the Apostles. 459
moderate in his austerities, and to drink a little wine
because of the weakness of his stomach, and his fre
quent infirmities. After the apostle came to Rome,
in the year 65, being now very near his death, he wrote
to him his second letter, which was full of the marks
of kindness and tenderness for this, his dear disciple ;
and which is justly looked upon as the last will of St.
Paul. He desires him to come to Rome to him before
winter, and bring with him several things which St.
Paul had left at Troas. If Timothy went to Rome, as
it is probable he did, he must have been a witness of
the martyrdom of this apostle, in the year of Christ 66.
If he did not die before the year 97, we can hardly
doubt but that he must be the angel of the church of
Ephesus, to whom St. John writes in his Revelations :
though the reproaches which the Holy Ghost -nakes
to him, &c, of having left his first love, do not seem
to apply to so holy a man as Timothy was.
CITUS.
Titus was a Gentile by religion <wd V-th, but con
verted by St. Paul, who calls him his son. St. Jerome
says, that he was St. Paul's interpretei , and that,
probably, because he might write what St. Paul dic
tated, or explained in Latin what this apostle said in
Greek, or, rendered into Greek, what St. Paul said in
Hebrew or Syriac. St. Paul took him with him to
460 Lives of the Apostles.
Jerusalem, when he went thither in the year 51 of the
vulgar era, about deciding the question which was then
started, whether the converted Gentiles ought to be
made subject to the ceremonies of the law? Some
would then have obliged him to circumcise Titus ; but
neither he nor Titus would consent to it. Titus was
sent by the same apostle to Corinth, upon occasion of
some disputes which then divided the church. He
was well received by the Corinthians, and very much
satisfied with their ready compliance: but would re
ceive nothing from them, imitating thereby the disin
terestedness of his master.
From hence he went to St. Paul in Macedonia, and
gave him an account of the state of the church at
Corinth. A little while after, the apostle desired him
to return again to Corinth, to set things in order against
his coming. Titus readily undertook this journey, and
started immediately, carrying with him St. Paul's
second letter to the Corinthians.
Titus was made bishop of the Isle of Crete, about
the 63d year of Christ, when St. Paul was obliged to
quit that island, in order to take care of the other
churches. The following year he wrote to him, to
desire that as soon as he should have sent Tychicus of
Artemus to him for supplying his place in Crete, Titus
would come to him to Nicopolis in Macedonia, or to
Nicopolis in Epirus, upon the gulf of Ambracia, where
the apostle intended to pass his winter.
Titus was deputed to preach the gospel in Dalmatia ;
and he was still there in the year 65, when the apostle
wrote his second epistle to Timothy. He afterward
went into Crete; from whidi it is said he propagated
the gospel into the neighboring islands. He died at
Lives of the Apostl
ES.
461
the age of 94, and was buried in Crete. We are
assured that the cathedral of the city of Candia is ded
icated to his name; and that his head is preserved
there entire. The Greeks keep his festival on the 25th
of August, and the Latins on the 4th of January.
APPENDIX.
[The following pages -were omitted by mistake of the stereotyper,
and should follow page 63, and be read in connection therewith.]
As there had not been any miracles wrought amongst
them for a considerable time, though many were recorded
in their sacred hooks, they beheld our blessed Lord with
amazement and veneration ; and numbers were satisfied that
he was the long promised Messiah, "the desire of all na
tions," so often foretold by the ancient prophets. For wise
reasons, however, he did not publicly discover that he was
the Great Prophet, as he knew that the faith of numbers
was yet but weak, and that, consequently, many would de
sert his cause, when they found he was opposed by the San
hedrim, or great council of the nation, and did not set up a
worldly kingdom, as they thought the expected Messiah was
to do. But the miracles wrought by the Holy Jesus did
not excite the wonder and astonishment of the common and
illiterate class of the people alone.
Nicodemus, a principal person among them, impartially
reflecting on his wondrous works, so astonishing in their na
ture, so demonstrative in their proof, so salutary in their
effect, so happily adapted to the confirmation of his doctrines.
and so perfectly agreeable to the attributes of the Deity, as
well as the predictions of the ancient prophets, concernuig
the Messiah, " the Sun of righteousness, who was to rise
464 APPENDIX.
with healing in his wings," was perfectly assured that nothing
less than Omnipotence itself could produce such wonders ;
and thence, like many others of his countrymen, concluded
that Jesus was of a truth the Son, and sent of God, which
last term is the meaning of the word Messiah. But scruples
still arose in his mind when, on the other hand, he considered
the obscurity of his birth, and the meanness of his appear
ance, so different from the exalted notions the people of the
Jews always entertained concerning this powerful prince, who
was to erect his throne in the mighty city of Jerusalem, and
subject to his dominion all the states and kingdoms of the
earth. To obviate, therefore these scruples, and solve these
perplexing doubts, Nicodemus resolved on an interview with
the blessed Jesus ; but choosing to conceal his visit from the
other members of the Sanhedrim, who were greatly averse
to his person and doctrine, he chose the night as most con
venient for that purpose.
His salutation of the mighty Redeemer of Israel was this :
" 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." John iii. 2.
Rabbi, I am sufficiently convinced that thou art immedi
ately sent as a teacher from on high ; for nothing less than
power divine could enable thee to perform the .miracles
which thou hast wrought in the presence of multitudes. But
this salutation by no means implies, that Nicodemus thought
Jesus the great promised Messiah, even the Redeemer of
Israel ; nor could he obtain that knowledge, till it was reveal
ed to him by the blessed Spirit of God.
We may observe, that our Saviour waiving all formality
and circumlocution, which tend to no real profit, immediately
preaches to this disguised Rabbi the first great doctrine of
Christianity, regeneration : " Verily, verily, I say unto thee,
APPENDIX. 465
except a man be born again, he cannot see the kingdom of
God." Nicodemus, I declare unto thee, as a truth of the last
importance ; verily, verily, unless a man be regenerated in
the spirit of his mind, have his will and affections transferred
from earthly to spiritual objects, he cannot see the king
dom of God, which is holy and spiritual in its nature and
enjoyments. This was a mysterious system to the Rabbi, whose reli
gious views extended no farther than to rites and ceremonies,
and were bounded by time and space ; besides, he thought
the very position of our Lord an absurdity in terms. "How
can a man be born when he is old ? Can he enter a second
time into his mother's womb, and be born ? " Our Lord
replies to this question, " Except a man be born of water
and of the Spirit, he cannot enter into the kingdom of God."
The regeneration which I preach unto you is not of a natural,
but of a spiritual nature : unless a man embraces the Christ
ian religion and doctrines, whose initiating ordinance is bap
tism, and become a subject of divine grace, he cannot be the
subject of that glory, which consists not in earthly splendor,
and the gratification of the meaner passions, but in an ex
emption from whatever is earthly, sensual, and devilish, and
the prosecution of whatever is heavenly, holy, and spiritual.
" That which is born of the flesh is flesh ; and that which is
born of the spirit is spirit. Marvel not that I say unto thee,
ye must be born again ; " wonder not at my doctrine of re
generation, which is designed to inform you, that you derive
no excellence from your boasted descent from Abraham ; as
such you are merely earthly, subject to sins, and infirmities
of every kind ; as well as to show that you must undergo a
spiritual mental regeneration, a renovation of the heart, which
changes the whole man, and fits you for the participation of
heavenly blessedness.
466
APPKND1X.
This important work is likewise spiritual hi its operation,
unseen by mortal eyes, being wrought on the mind or heart
of man, by the powerful influence of the Holy Spirit, which
changes his nature, and with respect to eternal things, makes
him another, a new creature. " 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."
Notwithstanding this explanation of the blessed Jesus,
Nicodemus was so prepossessed with partiality towards the
Jews, who, on account of their alliance to Abraham, thought
they were the people of God, entitled to heaven, and conse
quently in no need of this new operation of the mind, called
regeneration, that he again demanded, " How can these things
be ? " The divine instructor then reproves his dullness and
misapprehension of what he had so clearly explained and
propounded to him, especially as he was himself a teacher
of the people, and one of the great council of the nation.
"Art thou a master of Israel, and knowest not these things'?"
The doctrines I deliver are not fiction, and mere surmise, hut
founded on eternal truth, immediately revealed from God,
and consistent with the will of heaven. I am witness to the
same, and therefore affirm that such testimony is sufficient
to render them valid. But your prejudices still prevail, nor
can your belief be conquered by all the arguments I can
advance. " We speak that we do know, and testify that we
have seen ; and ye receive not our witness."
If ye thus reject the first principles of the Christian re
ligion, such as the necessity of regeneration, or the influence
of the spirit of God upon the heart of man, how will ye
believe the sublimer truths I shall hereafter deliver concern
ing the Idngdom of God, or state of the saints in glory ? If
I inform you of spiritual transactions in this lower world,
Al'PKXDIX. 467
and ye believe not, how can ye believe if I tell you of those
things which relate solely to another and heavenly state t
But to confirm your belief in what I have delivered, know
that my assured knowledge of these things is derived from
the Father of Light, the God of Truth, by whom I am in
vested with gifts superior to any of the ancient prophets.
No man hath ascended the regions of immortality, and de
scended from thence, but "the Son -of Man," consequently,
no man but " the Son of Man," can, with truth and certainty,
reveal the immediate will of the Father, who is in heaven.
Your great lawgiver Moses, ascended not there, Mount Sinai
was the summit of his elevation ; whereas the Son of Man,
who was in heaven, and came down from thence, with a di
vine commission to sinful mortals, had the most clear and
convincing proofs of the will of his Almighty Father, pene
trated into the designs of infinite wisdom and grace, and con
sequently must be higher than any prophet, being in a pe
culiar sense, the prophet of the most high God, or Angel of
the presence.
This divine preacher, who spake as no man ever spake,
likewise labors to eradicate the favorite principle of the Jews :
I mean, that of confining all blessings, temporal and eternal,
to their own nation and people, as well as to show the vanity
of their expecting the appearance of the Messiah, in pomp
and magnificence.
To effect this glorious design, he lays open to the Rabbi,
that it was agreeable both to the doctrines of Moses, as well
as the will of God, that the Redeemer, in this state of mor-
tality, should be exposed to poverty and distress of every
kind : that his conquests were not to be of a temporal nature,
over the hearts and wills of mankind , that his throne was
not to he established in the earthly, but heavenly Jerusalem ;
previous to which he was to shed his. blood, as, by virtue of
468 APPENDIX.
the same, all of every nation and kingdom throughout thi
earth might pass into the heavenly world, and there, foreve^
provided they relied on his merits, and conformed their lives
to the doctrines he preached, enjoy that summit of bliss,
which, through his sufferings, was provided for them, by God
himself, to all eternity.
This is the sum and substance of Christianity ; this is the
sum and substance of what our blessed Lord preached to
Nicodemus, that great ruler and teacher of the Jews ; a ser
mon comprehending the whole of what need he taught, not
withstanding religion is at this day rent to peiees by sec
taries"; each of whom invent some new-fangled doctrine,
suggested by ignorance, presumption, or both united.
That God Almighty, the Father, out of his unsupplicated,
unmerited grace and mercy to the sinful race of men, sent
his only begotten Son to purchase eternal life, through the
effusion of his own blood, for all of every nation and king
dom throughout the earth, who should believe in him : that
is, who should believe in the divinity of his mission, the effi
cacy of his atonement, and, in consequence of that faith, con
form, as far as the infirmities of sinful nature will permit, to
the rules of his Gospel. " Only let your conversation be as
becometh the Gospel of Christ : " condemnation justly pass.
ed on all transgressors of the law of God, ( which are all
mankind ) can alone be averted according to the divine insti
tution, the propriety of which it is the height of impiety and
presumption to call in question ; by faith in the blessed Jesus,
such a faith as we have just explained. " He that believeth
on him is not condemned ; but he that believeth not is con
demned already, because he hath not believed in the name
of the only begotten Son of God."
It appears from the future conduct of Nicodemus, that in
stead of supposing Jesus to be only " a teacher come from
APPENDIX. ' 469
God," he was fully convinced that he was the " Messiah, the
Redeemer of Israel : " for he afterwards constantly espoused
his cause in the great council of the nation ; and when his
countrymen put him to an ignomimous death, he, together
with Joseph of Arimathea, conveyed him to burial, when all
others had forsaken him.
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