Matthew 12

AT that time Jesus went on the Sabbath-day through the corn, and his disciples were an hungred, and began to pluck the ears of corn, and to eat. Mark relating this Story, Ch. 2.23. varieth little. Luke relating it, Chap. 6.1. says it was on the Second Sabbath after the first, and his Disciples did eat rubbing them. God in his Law, Deut. 23.25. had said, when thou comest into thy Neighbours Standing Corn, thou mayest pluck the Ears with thy Hand, but thou shalt not move a Sickle to thy Neighbours Standing Corn. To take for our need so much of our Neighbours Goods, as we may reasonably think that if he were present, and knew our Circumstances, he would give us, is no Theft. The Pharisees therefore do not accuse them of Theft, but of Violation of the Sabbath. Luke says, This happened upon the second Sabbath after the first. Whether that was the Sabbath next following the Feast of Vnleavened Bread, (which was about the time of our Easter) the first and last days, of which were Sabbaths in the Jewish Sense, or the Feast of Tabernacles, or any other is not much Material for us to know. But on a Sabbath Day it was, that our Saviour went through the Corn, and his Disciples were an hungry, this may teach us their low Estate, and condition in the World. He could quickly have supplyed their hunger, but he chose to leave them to relieve themselves with Plucking, Rubbing and Eating of the Corn, that he might have an opportunity, to instruct them, and the Pharisees in the true Doctrine of the Sabbath.

But when the pharisees saw it, they said unto him, Behold, thy disciples, do that which is not lawful to do on the Sabbath day. So says Mark, Ch. 2.24. only he puts it into the form of a Question. Luke adds nothing, Ch. 6.2. but says, Certain of the Pharisees. They granted the thing lawful to be done another Day, but not on the Sabbath Day. How blind is Superstition, that they could think, that it was contrary to the Will of God, that his People should fit themselves for the Service of the Sabbath by a moderate refreshment? Some of the Pharisees ordinarily attended Christ's Motions, not to be instructed by him, but (as is afterward said) That they might have something whereof to accuse him. What a little thing do they Carp at? Wherein was the Sin the plucking of a few Ears of Corn, and rubbing them, could hardly be called Servil Labour, especially not in the Sense of the Commandment, which restrained not necessary Labour, but such Labour as took them off from the Duties of the Sabbath, but their Tradition had made this unlawful, as it was a little reaping, and a kind of Threshing. Hypocrites and Formalists, are always most Zealous for little things in the Law, or for their own Additaments to it.

But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him.

How he entred into the house of God, and did eat the show-bread, which it was not lawful for him to eat, neither for them which were with him, but only for the priests? Mark, and Luke, add little, only Mark specifyeth the time, In the days of Abraham, the High Priest, and says, When he had need, and was an hungred. We have the History. 1 Sam. 21.6. David was upon his Flight from Saul, upon the notice of his danger given him by Ionathan, Chap. 20. and being hungry, he asks of the High Priest five Loaves of bread, The High Priest tells him he had none but Hallowed Bread, which the High Priest gave him, v. 6. what this Show-bread was, may be read, Lev. 24.5, 6, 7, 8, 9. it is expresly said, A Stranger shall not eat thereof. (Now says our Saviour) notwithstanding this David and his Followers being an hungred did eat thereof, tho strictly according to the Letter of the Law, none but the Priests might Eat it: But some may object. What was this to the purpose? It was not upon the Sabbath Day? An. It was either upon the Sabbath Day, or immediately after, for it was to be set on every Sabbath Day, and to be Eaten in the Holy Place, Levit. 24.8, 9. and the High Priest told David, 1 Sam. 21.6. That it was taken away to set hot Bread in the Room of it. 2. But Secondly that which our Saviour produceth this for, was to prove a more General proposition, which being proved, the Lawfulness of his Disciples Act, would easily be inferred from it. That was this. That the Letter of a Ritual Law is not to be insisted upon, where some eminent necessity urgeth the contrary, in the performance of some Natural or Moral Duty. The Law of Nature commandeth every Man to feed himself, when he is hungry. The Moral Law confirms this, as it is a means to the Observation of the 6th. Commandment, and especially on the Sabbath Day, so far as may fit us for the best Sanctification of it. The Law concerning the Show-bread, was but a Ritual Law, and that part of it which restrained the use of it, when taken off from the Holy Table, was of lightest concern, as it commanded it should be eaten by the Priests only, and by them in the holy place, where the Life, or necessary Relief of Men was concerned, the Obligation of the Ritual Law ceased, and that was Lawful both for David, and the High Priest, which in ordinary Cases had not been Lawful. Works necessary either for the upholding of our Lives, or fitting us for Sabbath Services, are lawful upon the Sabbath day. Tho theLaw concerning the Sabbath, be a Moral Law, yet it is jus positivum, not a Law Natural, but Positive, and must be so interpreted, as not to destroy the Law Natural, which Commands Men to feed themselves: nor yet to destroy it self. The Scope and end of it, is to be considered, which is the keeping of a day, as a day of Holy and Religious rest. What Labour is necessary to such keeping of it, is also lawful. The time of the Sabbath, is not more holy than the Show-bread, and as David in a case of necessity, might make a common use of that Holy Bread, so the Disciples in a case of like necessity, might make use of a little of that holy time, in such necessary Servile Work, as might fit them for their Sabbath Service. Thus it was Lawful by the Law of God and if the Pharisees had not been ignorant, or had understood what they had read, they would never have disputed this, the instance of Holy David might have satisfyed. So that this little kind of Labour could only be a Breach of one of their by-Laws, by which they pretended to expound the Law of God, in which he shows they had given a false interpretation.

Or have ye not read in the Law, how that on the sabbath days the priests in the temple prophane the sabbath, and are blameless. Neither Mark nor Luke have this Argument of our Saviours. The meaning is: All Acts of Servile Labour, are not unlawful on the Sabbath day. The Priests according to the Law, Numb. 28.9. Offer Sacrifices, and do many other Acts, such as Circumcising, and many other things, which in your Sense would be a Prophanation of the Sabbath, yet you do not blame them, neither are they to be blamed, because God permitted. and directed them. If any say, but how does this agree to what our Saviour is speaking to? An. the Disciples of Christ were imployed with, and by him in going about and Preaching the Gospel, and what they now did, was but in order to fit them for his Work, when they had not had such leisure as others, before hand to provide; and this Establisheth a second Rule, That Works of Piety, and tending to fit us for Acts of Piety, that cannot conveniently be done before, are lawful n the Sabbath Day.

But I say unto you, that in this place is one greater than the temple. The Jews had very Superstitious Conceits, concerning the Temple, and might object, But the Priests Works are done in the Temple. The Jews had a saying That in the Temple there was no Sabbath. They looked upon the Temple, as Sanctifying all Actions done there. To obviate this (says our Saviour) In this place is one (that is) I am greater than the Temple. The Temple was but a Type of me. If the Temple can sanctify so much Labour, will not my Authority, and Permission think you, excuse this little Labour of my Disciples.

But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. Neither Mark nor Luke, have this Argument. Our Lord yet goeth on Taxing these great Doctors of Ignorance. The Text, he quoteth is, Hosea 6.6. we met with it before quoted by our Saviour, Chap. 9.13. The meaning is, That God preferreth Mercy before Sacrifice; where two Laws in respect of some Circumstances seem to clash one with another, so as we cannot obey both, our Obedience is due to that which is the more Excellent Law. Now says our Saviour, the Law of Mercy is the more Excellent Law. God preferreth it before Sacrifice, which had you well considered, you would never have accused my Disciples, who in this point are Guiltless.

For the Son of man is Lord, even of the sabbath day. This Argument Luke has, Ch. 6. v. 5. Mark has it thus, Ch. 2.27, 28. And he said unto them, the Sabbath was made for Man, and not Man for the Sabbath. Therefore the Son of Man is Lord also of the Sabbath. Some Interpreters make these two Arguments, 1. The Son of Man is Lord of the Sabbath: Therefore it is in my Power, to dispense with this Action of my Disciples, tho it had been contrary to the letter of the Law: Or rather, Therefore it is in my Power to interpret the Law, which I my self made. 2. The Sabbath is made for Man, not Man for the Sabbath. A Law made for the good of another bindeth not, in such Cases where the Observation of it would be evidently for his Harm and Ruin. The Law of the Sabbath was made for the good of Man, that he might have a solemn time, in which he should be under an Obligation to pay his Homage unto God, this must not be so interpreted, as would tend to the Destruction of a man. I find Interpreters divided about that term the Son of Man. Some think that it is not to be interpreted, as usually in the Gospel concerning Christ. But of ordinary Men, and that Mans Lordship over the Sabbath, is proved by the Subserviency of it to his good, to which end also it was ordained. But certainly, that is both a Dangerous and unscriptural Interpretation, dangerous to give Man a Lordship over a Moral Law, for it is very improper to call any Lord of a thing, because he has the use of it, and it is for his advantage; I cannot see but we may as well make Man Lord of the whole ten Commandements, as of one of them. Vnscriptural, for tho our Saviour useth this term more than threescore times in the Gospel, yet he always useth it with Relation to himself, never with reference to any mere Man: Neither is there any necessity to understand it otherwise here. Christ affirming himself Lord of the Sabbath, spake properly enough to the Pharisees Quarrel. For it must needs then follow, that he had Power to dispense with the Observation of it at particular times; and much more to give a true and right Interpretation of the Law concerning it.

And when he was departed thence, he went into their Synagogue. Mark says, Ch 3.1. He went again into their Synagogues on the Sabbath Day. This our Saviour was often wont to do, to own there what was done according to his Fathers institution, and himself to do what good he could: Nor does he now decline it, because he had had so late a Contest with them: It is therefore said, that he went into their Synagogues, as being neither ashamed of what he had delivered, nor afraid to own it in the Face of his Adversaries.

And behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. Mark repeating the same History says, Ch. 3.1, 2. There was a Man which had a withered Hand, and they watched him whether he would heal him on the Sabbath Day, that they might accuse him. So says Luke, Ch. 6. v. 6, 7. only he addeth, that it was his right Hand, which made his affliction greater: They asked him not, that they might rightly inform themselves, but that they might accuse him, to their Magistrates that had Power in those Cases, for the Violation of the Sabbath was, amongst the Iews, a Capital Crime.

And he said unto them, What man shall there be amongst 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 days. Mark says, Ch. 3.3, 4, 5. And he said unto the Man, that had the withered Hand, Stand forth. And he says unto them, Is it lawful to do good on the Sabbath Days, or to do Evil, to save Life or to Kill? But they held their Peace. Luke reports it thus, Ch. 6.8. But he knew their Thoughts, and said to the Man which had the withered Hand, Rise up, and stand forth in the midst, and he arose, and stood-forth. Then said Iesus unto them, I will ask you one thing, Is it lawful on the Sabbath Days to do Good, or to do Evil, to save Life or to destroy it? Christ knew their Thoughts He needed not that any Man should tell him what was in the Heart of Men, he knew their Design in coming, and propounding this Question. He calls this Man with the withered Hand to stand forth, that all Men might see, and take notice of him. Then he argueth the Case with the Pharis es, telling them, that they themselves would grant, that if a man had a sheep fallen into a Pit on the Sabbath Day, they might labour so far as to take it out (so it seemeth that in Christs time they did expound the Law.) They also knew that the Life, or good of a Man, was to be preferred before the Life of a Beast, in their reproving him: Therefore they condemned themselves in a thing which they allowed. Then he propounds a Question to them, which Matthew has not, but it is mentioned both by Mark and Luke. He asketh them, Whether it was lawful on the Sabbath Day to do Good, or to do Evil? To save Life or to destroy it. The Argument is this, Whatsoever is good to save the Life of Man, may be done on the Sabbath Day, but this is a good Action, if I should not lend him my help, when it is in my Power, I should in the Sense of Gods Law, kill him.

Then says he to the man, Stretch forth thine hand. And he stretched it forth, and it was restored whole, like as the other. Mark says, They held their Peace, they made him no Answer to his Question, upon which, He looking round about him with Anger, being grieved for the Hardness of their Hearts, he spake unto the Man—Stretch forth thine Hand. Luke says, Looking about them all, he said, &c. Our Saviour looked about him, to see if any of them would adventure to answer him, but he saw their Mouths were shut. He was angry that these great Doctors of the Law, should understand the Law of God no better, and should yet be so hardy, as to take upon them to instruct him. He was also grieved (says Mark) at the Hardness of their Hearts; that which we call Hardness, is a Quality in a thing which resisteth the Truth, a non-impressiveness, when a thing will receive no impression from things apt to make impressions; the Hardness of the Pharisees Hearts la in this, that whereas Christ's Words and Works might reasonably, and ought to have made an impression upo them of Faith, that they should have owned and received him as the Messiah: Yet, they had no such Effect, nor made any such impressions upon them. He said to the Man, Stretch forth thine Hand, and he stretched it forth, &c. Christ sometimes used the Ceremony of laying on his Hand; here he does not, to let us know that that was but a Sign of what was done by his Power: What little things malicious Men will Carp at. What was her of servile Labour on the Sabbath Day? They did far more themselves, as often as they lifted, a Beast out of a Pit. Our Saviour compounds, or prepareth no Medicaments, he only speaks the Word, and he is healed. But Matthew tells that,

Then the Pharisees went out, and held a councel against him, how they might destroy him. Luke says, They were filled with Madness, and Communed one with another, what they might do to Iesus. Mark says, they straightway took Councel with the Herodians against him, how they might destroy him. What cause of their Madness was here offered? A poor lame Man was miraculously healed. They certainly were mad to see themselves confuted, who would not acknowledge him to be the Messiah, or to hear themselves Non-plust, or to find themselves Contradicted (a thing Proud men cannot bear) They take Councel with the Herodians (of whom we shall have occasion to say more when we come to Chap. 22.) all agree them, and the Pharisees, to have been steady Enemies one to another, but Herod and Pilate can agree when Christ is to be Crucified.

But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all.

And charged them, that they should not make him known. Here is nothing in these two Verses, but what we have before met with: The multitudes have followed Christ in all his Motions, from his first beginning to preach, and to work his miraculous Operations. He healed them all, must be understood, of those that were Sick. The charge he gives is the same, which we have often met with, of which no satisfactory Account can be given, further than that knowing his time was not yet come, and he had much work to do before his Death, he useth all prudent means to preserve his Life, reserving himself for the further work which his Father left him to do. The publishing of his Miracles, would have made a great noise, and po ibly have more inraged the Pharisees against him, neither did he seek his own Glory, but the Glory of him that sent him.

That it might be fulfilled, which was spoke by Isaias the prophet, saying. Christ did this, that is, he withdrew himself when he heard what Councels the Pharisees and Herodians had taken, he Charged those w om he had cured, that they should not publish it abroad, he did those good Acts before spoken of, That it might be fulfilled which was spoken by the Prophet. That he might show himself to be the very Person, whom the Prophet Isaiah long since did foretel, Isa. 42.1, 2, 3, 4. The words in the Prophet are thus. Behold my Servant whom I uphold, mine Elect in whom my Soul delighteth, I have put my Spirit upon him, he shall bring forth Iudgment to the Gentiles. He shall not Cry, nor lift up, nor cause his Voice to be heard in the Streets. A bruised Reed shall e not break, and the smoking Flax be shall not quench: He shall bring forth Iudgment unto Truth. He shall not fail, nor be discouraged, till he has set Iudgment in the Earth, and the Isles shall wait for his Law. Thus far that Prophet, let us now consider his Words, or Prophecy, as repeated by the Evangelist.

Behold, my servant, whom I have chosen, my beloved in whom my Soul is well pleased. I will put my Spirit upon him; and he shall show judgment to the Gentiles. The Alteration is very little, and we must not expect to meet with Quotations out of the Old Testament Verbatim: It is enough that the Sense is the same. Behold my Servant whom I have chosen The word indifferently signifieth a Child or a Servant, Christ is called the Lords Servant, because he took upon him the Form of a Servant, and became Obedient even to Death, Phil. 2.7, 8. Whom I have chosen, my Beloved in whom my Soul is well pleased, in Isaiah it is, whom I uphold, mine Elect in whom my Soul delighteth. Matthew seems to have left out whom I uphold, and to have taken the next Words, mine Elect: And to have tr nslated them, whom I have chosen, which as all said by the Prophet. God chose the Lord Jesus Christ to be our Redeemer, and the Head of the Elect, hence we are said to be chosen in him, Eph. 1.4. Peter says, he was Fore-ordained, 1 Pet. 1.20. & 2.6. he is called a chief Corner st e, Elect, my Beloved in whom I am well pleased. In Isaiah it is, in whom my Soul delighteth. The Sense is the same: He shall bring forth Iudgment to the Gentiles, or to the Nations. The Words, in the Hebrew, in the Greek, and Iudgment in the English are also variously used, as gives Interpreters a great Latitude to abound in their Senses. The most probable to me is this. Iudgment signifies a thing adjudged: All Judgment is, either of Approbation, or Condemnation. He shall bring forth, or he shall show the things, which God approveth and Judgeth right, both in matters of Doctrine, Worship, and the Government of the Church of God, and in matters which concern the Government of mens Lives and Conversations and to this end God promiseth to put his Spirit upon him, so Isa. 11.2. & 61.1. and Iohn tells us, it was not given him by measure, Ch. 3.34. which is the same, with being anointed with the Oyl of Gladness above his Fellows, Psal. 45.7. which the Apos le applieth to Christ, Heb. 1.9.

He shall not strive, nor cry, neither shall any man hear his voyce in the streets. These words declare the Meekness, and Gentleness, and modesty of our Blessed Saviour: His Meekness, that he should not do his work in any Passion, or Roughness, nor carry on his Kingdom with any Strife or Violence: Therefore when the Pharisees took Councel against him, he made no opposition, but Peaceably withdrew, until the time came when he was to be delivered, and then, he as meekly yielded up himself, rebuking Peter for but drawing a Sword for him, and healing his Ear which he had wounded. His not Crying, nor lifting up his Voyce, or suffering his Voyce to be heard in the Streets, might either signifie his Meekness, not Crying out to stir up any Sedition. Or not setting a Trumpet to his Mouth, when he had wrought a Miracle, that People might take notice of it, instead of it he Charged the Persons healed, not to publish it.

A bruised reed he shall not break, and smoking flax shall he not quench, until he has brought forth judgment unto victory. He shall carry on his work with so little noise, that if he trode upon a bruised Reed, he should not break it. Or he shall not despise the afflicted, that are as bruised Reeds, and smoking Flax. But the best Expositors interpret it of Christ's kindness to Peoples Souls. He will not discourage those that are weak in Faith, or weak in Hope. Smoking Flax, signi eth Flax in the kindling of which the Fire has not prevailed, and so is a very apt Metaphor to express such as believe, but are full of Doubts and Fears, or such as have a Truth of Grace, but yet much Corruption; Christ is Prophecied of, as one that will incourage, not discourage such Souls. Vntil he has brought forth Iudgment into Victory, (Isaiah says) unto Truth. Some think that, Vntil, here only signifies the Event of the thing, not a term of time, for there shall never be a time, when Christ shall break a bruised Reed, or quench a smoking Flax, in the Sense before mentioned. By Iudgment here may be meant, as before, what his Father has judged right, until he has caused the Doctrine of the Gospel, and the Messiah, to be believed, and imbraced of all the World. Or, until he shall have brought forth the Judgment of those broken Reeds, and that smoking Flax into Victory, until such Souls be made perfect in Faith and Holiness, and shall have got a Victory over all its unbelief and other Corruptions. Or, until he has brought forth ond mnation into Victory (for so the word signifieth) till he has Conquered Death and Hell, so as there shall be no Condemnation to any Soul that is in Christ Jesus, Rom. 8.1. Or, Vntil the last Iudgment comes, which shall determine in a perfect absolution, and acquital of all his People, and in a perfect Victory over all his Enemies.

And in his name shall the Gentiles trust. This makes some think, that the bringing of Judgment into Victory, referreth to the final Destruction of the Iews by the Romans, after which the Gentiles came more universally to receive the Gospel. Tho Christ be Meek and Gentle with men a long time, while there is any Hope of their Reformation: Yet, he will not be so meek and patient always. Neither was he so with the Iews. But the falling of them proved the rising of the Gentiles; Christ is beholden to no People for bearing the Name of his Church; if the Iews fail in their Duty, they shall be cast off, and in his Name shall the Gentiles trust. God is able of stones to raise up Children unto Abraham, Isaiah says, the Isles shall wait for his Law, his Law both of Faith and Hol n ss, shall be acceptable to the Gentiles. The term Law, here seemeth to expound that Phrase, v. 18. He shall show Iudgment to the Gentiles, that is right things, he shall give them his Law.

Then was brought unto him one possessed with a devil, blind and dumb, and he healed him, insomuch that the blind and dumb, both spake and saw. Some think, this Person was the same mentioned, Luk. 11.14. I presume, because the following Discourse there is much the same, with what followeth here, but others are of another mind; and it is certain Luke speaketh of no Blindness in him. We heard before, a Discourse of such as were possessed by Devils, so as this Verse affords nothing new.

And all the people were amazed, and said, Is not this the son of David? This is the first Conviction we met with, from the Miracles wrought by our Saviour. That he was the Messiah, unless that of the two blind Men, mentioned, Mat. 9.27. And their Faith in it appears but weak, for they do not plainly affirm it, only ask the Question like the Faith of those mentioned, Ioh. 7.31. When Christ cometh will he do more Miracles than this Man has done?

But when the Pharisees heard it, they said, This f llow does not cast out devils, but by Beelzebub the prince of the devils. We met with the same Blasphemous Calumny, from the same Persons, Ch. 9.34. The Pharisees, not acknowledging the Deity of Christ, nor that he was the Messiah, were for their Interest concerned, not to acknowledge, and as much as in them lay to keep others from believing, that he did that from his own Power, which God alone could do. But yet they might have allowed him to have by a Power derived from God, done these miraculous things, as Elijah and Elisha of old did. But they Blaspheme at the highest Rate imaginable, ascribing that to the Devil, which was proper to God alone. Christ's Miracles were exceeding many, and it was a time when the Messiah was expected. The Scepter was departed from Iudah, and as it appears from Ioh. 7.31, (what ever the Iews now say impudently) They heard that when the Messiah did come, he should work many Miracles. These things puts them into a Rage. This remarkable Piece of History is recorded by three Evangelists. By Matthew in this place, by Mark ch. 3.22, 23, 24, 25, 26, 27, 28, 29, 30. and by Luke Ch. 11. v. 17, 18, 19, 20.

And Jesus knew their thoughts, and said unto them, Every kingdom divided against it self is brought to desolation, and every city or house divided against it self shall not stand.

And if Satan cast out Sa an, he is divided against himself, how shall then his kingdom stand? This is our Lords first Argument, Mark relates it, Ch. 3.23, 24, 25, 26. with little Alteration in the Phra so does Luke, Ch. 11.17, 18. The Sum of the Argument is, The Devil is so wise, that he will look to the upholding of his own Kingdom in the World. This will req ire an Agreement of the Devils among t themselves, for if they be divided they cannot uphold their Kingdom nor stand any more than an house City, or Kingdom in the World so divided c n stand, therefore the Prince of Devils will not forcibly cast out the infer our Devils. There is but one imaginable objection to this. Do we not see the contrary to this in Peoples going to Cunningmen, for help against those that are bewitched, to get help for them, and is there no Truth in those many Stories we have of Persons that have found help against the Devil, from some that have Traded with the Devil? I Answer, It is one thing for the Devils to play one with another, another thing for them to Cast out one another. One Devil may yield, and give place to another, for to gain a greater advantage for the whole Society, but one never quarrelleth with another. The first may be for the inlarging or Satans Kingdom. This must be to destroy it. When a poor Wretched Creature goeth to one, who dealeth with the Devil, for help for one who is vexed with some effect of the Devil, one Devil here does but yield, and give place to another by Compact, Voluntarily, and for the Devils greater advantage; for it is more advantage to the Devil (who seeks nothing so much as a Divine Homage) to gain the Faith of one Soul, then to Exercise a Power to Afflict many Bodies. In such Cases as these, the Devil for the Abatement of a little bodily pain, gains a Power over the Soul of him or her, who cometh to implore his help, and exerciseth a Faith in him. This is an Establishing, promoving and inlarging his Kingdom. But Christ forced the Devils out of Persons, they did not yield Voluntarily for a greater advantage, but forcibly, for no advantage. He did not pray the Devils to come out, nor make use of any of the Devils Sacraments, upon the use of which by some Original Compact, he was obliged to come out, upon a Souls surrender of it self by Faith to him, but they came out unwillingly upon the Authoritative Words of Christ, without the use of any Magical Rites, and Ceremonies, testifying the least Homage done to him.

And if I by Beelzebub I cast out devils, by whom do your children cast them out? Therefore they shall be your Judges. Our Saviour's Argument is this, where the Case is the same, the Iudgment ought to be the same, and the contrary Judgment speaketh Malice, and Hatred of the Person. Do I ast out Devils? So do your Children. You say they do it by the Power of God, why do you say, that I do it by a Prince of Devils? What appeareth in their casting of them out more than in mine, which can argue that they do it by the Power of God, and I by the Power of the Prince of Devils? The only question is who our Saviour here meaneth by their Children, some think that he meaneth his own Apostles, who were all of them Jews, and to whom they might be more favourable then to him, because of their Relation to them. Others think that he means some Exorcists amongst the Iews, such they had, Acts 19.13. But concerning these there is a double Opinion. Some think that they were such as themselves, Acted by Compact of the Devil. Others think that they Invocating the God of Abraham, Isaac, and Iacob, God might Honour them so far, as upon that Invocation to command the Devil out of Persons. Origen, and Iustin Martyr both tell us, that there were some, that used that sorm, with such success. But so they might do, and yet not obtain their effect, from a Divine Influence, nor so much cast as Flatter out Devils, upon an Homage first paid to the Devil. I find some Difficulty to persuade my self, that in those times, especially when God by this Miraculous effect, was Demonstrating the Messias, God should so far concur with any but him, and those that did it by his Express Name, and Authority, and I observe, that when the seven Sons of Sceva, attempted such a thing, Acts 19.13. They called over them, which had Evil Spirits, in the name of the Lord Iesus, and said, we adjure you by Iesus, whom Paul Preacheth (which they being the Sons of the Chief of the Priests would not have done if the more grateful form of, The God of Abraham, Isaac and Iacob, would have done it) yet could they not prevail (as you read there, v. 14, 15, 16. (Our Saviours meaning therefore must certainly be either, 1. You do not say so of your Children, my Apo les, who do, and profess to do, what they do by a Power derived from me; why do you say this of me, not of them? 2. Or, There are some of you, who seem to cast out Devils, whenas the Devil only plays with them, and yields to their Magical Arts for his own Advantage, and abates some more External Effects, on Peoples Bodies, upon the Surrender of their Souls to him, by believing he is able to Cure them and imploring his help, yet you think these Men endowed with the Power of God: why are you so inequal to me? I observe, tho we read of Exorcists among t the Jews, Acts 19.13. yet they are called Vagrants. They were an idle Vagabond sort of Persons (such probably as we call Gipsies) with whom, or by whom it is not probable, God would Work such effects, especially at such a ti e, tho they used the Names of Abraham, Isaac and Iac b N y it is plain from the Story of the Acts, that tho they used t e Name Iesus, God would not Work by them, v. 16. The D m n ack leapt upon them, overcame them, prevailed against them, so that they led out of the House Naked, and Wounded.

But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Luke has the same Chap. 11.20. only for the Spirit of God, he has the Power of God. By the Kingdom of God, he here meaneth the coming of the Messiah, which is so called Dan. 2, 44. The time is come, when the Lord begins his Kingdom of Grace. Setting up his King upon his Holy Hill of Zion, Psal. 2.6. whence we may observe, that Christ giveth in his casting out of Devils, by a Divine Power, as an Argument to prove himself the Messiah; for says he, By this you may know, the Kingdom of God is come among t you, that there is one come among you, who by the Finger, Power, or Spirit of God, calls out Devils. But where had the force of this Argument been, if the Jews had had Exorcists, whom God had so Honoured, tho Vagabonds, as to cast out Devils upon their calling upon the God of Abraham, Isaac, and Iacob, while in the mean time they derided, and contemned Christ?

Or else, how can one enter into a strong mans house, and spoyl his goods, except he first bind the strong man? and then he will spoyl his house. Mark has the same words, with little Variation, Mark 3.27 Luke Ch. 11.21.22. says, When a strong Man Armed keepeth his Palace, his Goods are in peace. But when a stronger than he cometh upon him, and overcometh him, he taketh from him all his Armour, wherein he trusted, and divideth his Spoyl. The Sense is the same, tho the words be multiplyed. Our Saviour shows how his casting out of Devils, by the Spirit, and Power of God, argued that the Messiah was come, and the time come, when God would set up his Kingdom amongst Men. The Devil (says he) who is the God of the World, and the Prince of the Power of the Air, is very strong, there is none save God only, who is stronger than he. If I were not God, I could never cast out this Strong Man, who Reigns in the World as in his House. As you see amongst Men, the Strong Man is not overcome, but by one stronger, he by this also lets them know, that he was so far from any Covenant or Compact with Beelzebub, that he came into the World a Professed Enemy to him, to dispossess him of that Tyrannical Power he Exercised among t Men, by his keeping them in Darkness, blinding them with Error, and Super tition, and seducing them to Sinful Practices, till God for their Prodigious Sins, had also given him a power over their Bodies, variously to Vex, Afflict, and Torment them. Christ took from this strong Man all his Armour: By scattering the Darkness which was in the World, by the full Revelation of Gospel Truth: By Expelling Error and Superstition, teaching People the Truths of God, and the right way of his Worship: By taking away the Guilt, and destroying the Power of Sin, and Death, Ignorance, Error, Profaneness. The Sense of the Guilt of Sin, and the Power of Lusts within us, being the Devils Armour, by which he kept up his Power, and does yet keep up what Dominion he has in the World.

He that is not with me, is against me, and he that gathereth not with me, scattereth abroad. Luke has the same Ch. 11. v. 23. some understand this concerning the Devil, whom he was so far from favouring, that his Work was quite opposite. Some un erstand it concerning some Neuters, that would neither show themselves for Christ, nor against him. Our Saviour tells them, that this cause would bear no Neutrality, they must be either for him or against him. But po sibly it is best understood, concerning the Scribes and Pharisees, whom he lets know; That he was one, showed Men the true way of Life and Salvation, and those that complyed not with him, were his Enemies. And in stead of gathering, scattered the Sheep of God.

Wherefore I say unto you, All manner of sin, and blasphemy, shall be forgiven unto men: but the blasphemy against the holy Ghost, shall not be forgiven unto men.

And whosoever speaketh a word against the Son of man, it shall be forgiven him but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Mark repeateth the same Ch. 3. v. 28, 29. with no Alteration as to the sense, and in stead of neither in this W rld, nor the World to come, he says. But is in danger of eternal Damnation: Luke has something of it, Ch. 12.10. And whosever shall speak a Word against the Son of Man, it shall be forgiven him: But unto him that Blasphemeth against the Holy Ghost, it shall not be forgiven: It is a Text h th very much exercised great Divines, and much more perp exed poor C ri tians in their its of Melancho y, and under Temptations. T er is in it something asserted, that is, That all manner of Sin, and B asphemy shall be forgiven, v. 32. W os ever shall speak a Word against the Son of Man, it shall be forgiven (that is, upon the terms other sins are forgiven, Repentance and Faith in Iesus Christ) By the Son of Man, here some would understand any ordinary Man, but, 1. Christ never spake of any under the Notion but himself. 2. It had been no great News for Christ to have told them, that ordinary Evil-speaking against men should be forgiven: Doubtless by the Son of Man here, Christ meaneth himself. He declareth that sins of Ignorance should be forgiven, tho a man should Blaspheme Christ, yet if he did it ignorantly, verily thinking he was no more than the Son of Man, it should upon his Repentance and Faith in him be forg ven. A Text yielding exceeding great relief to Souls, labouring under the Burden of their sins; and reflecting upon their Aggravation. But the Difficulty lyeth in the latter part of the Text, which denieth forgiveness to any, who Blaspheme the Holy Ghost: Upon this arise several Questions. 1. Quest. What the sin against the Holy Ghost here specified was. Ans. It is not hard to gather this from the Context, and what Mark addeth, Ch. 3. v. 30. Because they said he had an unclean Spirit. Christ was come amongst these Persons to whom he speaketh, he had not only Preached, but he had wrought many miraculous Operations sufficient to convince them, that he Acted by the Power and Spirit of God. They were not only not convinced of it, so far as to acknowledge it, but they attributed these Operations to the Devil, and said he had a Devil, and that he did what he did, by the Power of the Devil. This out of doubt was their sin against the Holy Ghost, maliciously speaking to the highest Reproach of the Holy Spirit, contrary to the rational Conviction of thir own Consciences. Hence ariseth a second Question: Whether any such sin can be now committed. Ans. If there were no other but Texts that seem to conclude, there may such as those, Heb. 6.4, 5, 6. & Heb. 10.26, 27. & 1 Ioh. 5.16. where he speaketh of a sin unto Death, for the Forgiveness of which he would not have Christians pray. I should conclude, that there is no such sin now to be committed, for we cannot have such means of Conviction as the Pharisees had, Christ not being on the Earth now working Miracles. But it is plain from the Texts before mentioned, that there is such a sin, that Men and Women may yet incurr the Guilt of: But now what that sin is, has exercised the Judgment of the greatest Divines to describe. I shall not repeat the various Opinions about it, many of which are easily confuted; but shall determine from the Guidance of the Scriptures, that mention it so far as they will direct in the finding of it out. 1. It cannot be any sin that is committed ignorantly. Paul was a Blasphemer, but forgiven, because he did it Ignorantly. 2. It must be a sin knowingly committed, against the Operations of the Holy Ghost. So was this sin of the Pharisees. 3. Apostacy must be an ingredient in it. If they fall away, says the Apostle, Heb. 6.6. It is a sinning wi fully after the receiving the knowledge of the Truth, Heb. 10.26. It should seem by this Text Persecution is an ingredient in it: The Pharisees did not only say this, but they spake it out of Malice, designing to destroy Christ. 5. Most certain it is, that tho Impenitency cannot be called that sin, yet it must be an ingredient in it, for what sins we truly repent of shall be forgiven, 1 Ioh. 1.9. and therefore the Apostle says of such sinners: It is impossible they should be renewed by Repentance. Upon the whole then, If any Person has been instructed in the things of God, and has made a Profession of Religion, and Godliness, and afterwards falleth off from his Profession, and becomes a bitter Enemy to it; saying that those things are the Effects of the Devil in Men, which his Heart telleth him are the Operations of the Holy Spirit, and be so hardy as to persecute and seek to destroy such Persons for such Profession: The Interpretation be to those that hate us, and to the Enemies of our God. If they have not committed this unpardonable sin, they have done what is very like it, and I know no way they have, but by a timely and hearty Repentance to satisfie the World, or their own Consciences, that they are not under this dreadful Guilt. And that which confirms me in this Opinion, that we rarely hear of such Persons renewed by Repentance, (if any instances of that Nature at all can be produced.) I do know that some have thought that this Sin might be committed by Words, without other Ove t-Acts, and indeed Blaspheming, (properly taken) can signifie nothing else, but Evil, or Reproachful speaking. But these words must proceed from a malitious Heart, full of Ran or and Revenge, for it is not every word, nor every Blasphemy, that is here meant, it is (as Augustine says.) Quoddam dictum, quaedum b asphemia. A certain word, a certain Blasphemy: Not words spoken ignorantly, or hastily, or according to our real Iudgment and Opinion: But words spoken malitiously in order to destroy God, or C rist if it were po sible; after sufficient means of Light and Co viction, that the things which we speak Evil of, are not from the Evil, (but probably at least) from the Holy Spirit of God, and yet we will impute them to the Devil, in order to the defaming, or Destruction of those Servants of God, who do them, or in whom they are found. We can define nothing certain in the Case, but this cometh nearest to the sin here mentioned; that shall never be forgiven in this World, or the World to come: That is, as Mark expounds it, the Persons Guilty, shall be in Danger of eternal Damnation, by which he has spoiled the Papists Argument from this Text for their Purgatory.

Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit. We met with much the same, Ch. 7.16. As the Words here spoken, may be understood to have reference to the Devil, to the Scribes and Pharisees, or to Christ himself: You say, I do these things by the Devil, you cannot but say, the things I do are good, the Fruit followeth the Nature of the Tree: The Devil is Evil, a corrupt Tree, how can he produce good Fruit? Or thus, you show your selves to be corrupt Trees, by the Fruit you bring forth; you indeed are not Leud and Profane, but put on a Mask and Vizard of Godliness, but your Fruit shows what you are. Or, 3. If the Fruit which I produce be good, why should not you judge me good? Speak things that are consistent, if the Fruit be good, the Tree must be good, convince me of any Evil things that I do, from whence you can rationally conclude, that I am a Corrupt Tree.

O Generation of Vipers! how can ye, being evil speak good things? For out of the abundance of the heart, the mouth speaketh.

A good man, out of the good treasure of the heart bringeth forth good things: And an evil man out of the evil treasure, bringeth forth evil things. The Evangelist Luke, Ch. 6.45. has much the same with what is here, v. 35. O Generation of Vipers, Iohn had so called them, and Christ again so calleth them, Mat. 23.23. A Viper is of all other the most Venemous, and dangerous Serpent. Christ in calling them, a Generation of Vipers, intimateth, that the Pharisees were generally a most mischievous Faction, for the Souls of Men. How can ye, being Evil speak good things? Why do I (says he) spend my time, and Breath in reproving, or admonishing you; you have cankred Hearts, full of Pride, Malice, and Envy, and therefore cannot ordinarily speak good things, for out of the abundance of the Heart, the Mouth speaketh. What Men ordinarily, and deliberately do speak, is from the Affections, and Thoughts of their Hearts. Hence good Men out of the good Treasure of their Hearts, speak good things, that is, most ordinarily, and commonly, and Evil men, out of the stock of Malice, Revenge, Envy, Pride, and other Lusts, which are in their Hearts, speak Evil things.

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Some understand by Idle words here: Lying and deceitful Words, others Contumelious, and Reproachful words. But the best Interpreters here extend the Sense further, not only from the Sense of the word, here used, but because they judge our Saviour is here arguing, from the less to the greater, convincing the Pharisees what a dreadful Acccount they had to give, for their Blasphemous, and Reproachful words, when all must give an Account even for those Words, which they speak to no good purpose, but vainly, without respect, either to the Glory of God, or the good of others, or their own necessary and lawful occasions. Hence the Apostle does not only forbid Filthiness, foolish Talking, and Iesting, Eph. 5.4. and corrupt Communication, Eph. 4.29. but in the same Verse, commandeth that Christians Speech should be to the use of Edifying, that it may minister Grace to the Hearers; and to the Colossians, Ch. 4.6. Let your Speech be always with Grace, seasoned with Salt. Nor will this seem too strict, to those who consider, that any thing is abused, when it is not used to the right end, and use. God has not given unto Man his faculty of Speech, to fill the World with idle Tattle and impertinent Discourse, but that by it, 1. We might bless God, by Prayers, and Praises, Talking of his Words and wondrous Works. 2. That we might Communicate our minds to Men, in their or our own Concerns, and so be mutually helpful one to another. For by thy Words thou shalt be justified, &c. what justified here s gnifies, appears by the word Condemned (to which it is opposed,) God will pronounce Sentence, for or against Men in the last day, not only according to their other Actions, but according to their other Actions, but accordingly as they have used their Tongues. If there were no other Text in the Bible, to prove that we have need of another Righteousness, than any of our own, wherein to stand before God, this Text alone would be enough, for Iames 3.2. If a Man offend not in Word, the same is a perfect man.

Then certain of the scribes, and of the Pharisees answered, saying, Master, we would see a sign from thee. We read the like to this, Ch. 16.1. and Luke seemeth to relate the same History, ch. 11.29. Master was the usual Title, which they gave to any whom they owned as a Teacher. By a Sign, they mean some thing that might confirm unto them, that he was sent of God; they expected, that an Extraordinary Mission should be so confirmed, so Iohn 6.30. What Sign shewest thou then, that we might see, and believe thee, what doest thou Work? Moses showed them signs (as they there go on) he brought down for them Bread from Heaven. Had not Christ showed them Signs enough, what were all the Miracles he had wrought in their sight? They either speak this out of a further Idle Curiosity (their Eye being not satisfyed with seeing) or else they speak it in direct opposition, to the whole Scope and Tendency of our Saviour's ormer Discourse, which was from his Miracles to prove himself truly God, and sent of God: if the latter which seemeth from our Saviours sharp Answer, most probable, the Sum of what they say, is this. Master we have seen thee do wonderful Works, but no other than what Impostors may do by the assistance of the Devil; we would see something done by thee, which Magicians cannot do, such as Moses did, Exod. 8.19. when the Magicians confessed they were out done, and cryed, This is the Finger of God.

But he answered, and said unto them, A evil and adulterous generation, seeketh after sign, and there shall no sign be given to it, but th sign of the Prophet Jon.

For as Jonas was three days, and three nights in the whales belly: so shall the Son o man be three days and three nights in the heart o the earth. An Evil, and Adulterous Generation. Either called Adulterous, for that Specifical Sin, which reigned amongst them and indeed their Polygamy was hardly better: or else because of their Degeneracy from Abraham, whom they so much gloryed in as their Father, Iohn 8 39.44. Seeketh after a Sign, not satisfyed with my Miracles which I do on Earth, they would have a Sign from Heaven. God was not difficult of Confirming, and incouraging Peoples Faith by Signs. He gave Gideon a Sign upon his asking he gave Hezekiah, and profered Ahaz a Sign without asking. But he had already given the Pharisees Signs enough, and sufficient to Convince them, but they would not believe, but out of Curiosity would have a Sign of another kind, a Sign from Heaven, as Mark expoundeth it, ch. 8.11. such a Sign as the Devil could not Counterfeit. There shall no Sign be give to it, no Sign of that Nature, for we shall find that after this Christ wrought many Miracles. But they shall have a Sign when I shall be risen again from the Dead, to their Confusion and Condemnation. When I shall Answer the Prophet onas his Type of me. He was cast into the Sea, and was three days and three nights in the Belly of the Whale, in the Heart of the Sea, Ionas 1.17. and then the W ale Vomited him out upon the dry Land, ch. 2. So I shall be by them violently put to Death, and shall be in the Grave part o three Days and three Nights, and then I shall rise again from the Dead. But here ariseth a difficulty. Christ indeed dying the Day before the Iewish Sabbath, and rising the Morning after, might be said to be in the Grave three Days, because he was there part of three Days, but how can he be said to have been there three Nights? for he was only in the Grave the Night of the Jewish Sabbath. (For their S bbath began at the Evening before) and the Night following, which were but two Nights, either in whole, or in part. Ans. what we call Day and Night, made up the Jewish. It appears by Genesis 1.5. That the Evening and Morning made up a Day. Three Days, and three Nights is with us but the same thing with three Natural Days, and so it must be under tood here. Christ was in the Grave three Natural Days, that is, part of three Natural Days. Every one of which Days contained a Day and a Night, viz. 24. hours.

The men of Nineveh shall rise in judgment with this generation, and condemn it, because they repented at the preaching of Jonas, and behold a greater then Jonas is here. The Story of the men of Nineveh we have in Ionah, Ch. 35. Luke repeateth the same Passage, Luke 11.32. The Men of Nineveh shall rise in Iudgment, that is, shall at the General Resurrection, rise, and stand up in Iudgment as Wi nesses against the Scribes and Pharisees, and the other unbelieving Iews of this Age, and shall be Instruments, as to that Condemnation, which God shall that Day pronounce against them. Why? Beca se they repented at t e P eaching of Jonas, and behold a greater than Jonas is here. I nas was a Stranger to them, he wrought no Miracles a ongst them, to confirm that he was sent of God, he only came and cryed, yet forty days, nd Nineveh shall be destroyed, yet they Repented, if not truly and sincerely, yet in appearance, they showed themselves to be affected with what I nah said, his Words made some impressions upon them, as that the King arose from his Throne, laid his R be from him, covered himself with Sackcloth, and sate in Ashes, called a Fast, as Ionah 3.5, 6, 7, 8. but says our Saviour, I am greater than I nah; I was long since Prophesied of, and foretold to this People, to Come; I am Come, I have Preached amongst them, and not only Preached, but wrought many wonderful Works amongst them, yet they are not so much affected, as to show the least Signs of Repentance.

The Queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the uttermost parts ofthe earth, to hear the wisdom of Solomon, and behold a greater than Solomon is here. We have the History to which this relateth, 1 Kings 10.1. &c. she is here called the Queen of the South, in the Book of Kings, and 2 Chron. 9.1. the Queen of Sheba, whether this S eba or Saba was in Arabia or Ethiopia, is not much M terial; certain it is, it was Southward of Iudea, and a place at a great distance. Yet says our Saviour, Tho She was a great Queen, tho she lived at so great a distance from Ierusalem, tho She had only heard of the Fame and Wisdom of Solomon: Yet She came in Person to hear his wise Discourses either about things Natural or Super-natural. T ese Wretched Jews are not put to it to take a journy, I am come mongst them, I who am greater than Solomon, who am the Eternal Wisdom, and come to Discourse of Heavenly Wisdom to them; I am come to their Doors, the r's, to whom the Notion of a Messiah is no new thing, they have heard of me, they are no Heathens, but bred up to the knowledge of God. I have done many Miracles before them, yet they will not he r, nor believe me. The Queen of Sheba in the day of Judgment shall rise up as a Witness against them, when God shall Condemn them for their unbelief. The more Light, and Means, nd Obligat ons Men have upon them, to Faith and Holiness, the greater will their Judgment, and Condemnation be.

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none.

Then he says, I will return unto my house, from whence I came out, and when he is come, he findeth it empty, swept, and garnished.

Then goeth he, and taketh with himself seven other spirits more wicked then himself and they enter in, and dwell there, and the last state of that man, is worse then the first. Even so shall it be also unto this wicked generation. The Speech appeareth Parabolical; the Persons concerned in it are expressed in the last Words. The Men of that wick d Generation. The Text is thought to be well expounded by Peter, 2 Pet. 2.20. If after they have escaped the Pollution of the World, through the knowledge of the Lord and Saviour Iesus Christ, they are entangled therein, and overcome, the latter end is worse with them than the beginning. Our Lord here compare h the Jews to a Man out of whom the unclean Spirit was gone. The Devil is called the unclean Spirit, both in regard of his own impure Nature and because his Work is to tempt Men to Sin, (which is Spiritual filthiness.) The Jews were a People holy to the Lord, a people distinguished from Pagans, by a visible Profession. So as the Devil in a great Measure had left them. Now says he, the Devil is an unquiet Spirit, and findeth no rest, if he cannot be doing Mischief to Men. For the Phrase, He walketh through dry places, looking for rest, we must know, That in Parabolical Speeches, we must not Scrue, or make a severe Scrutiny upon every Phrase. Dry places are for the most part places least inhabited, for want of the Conveniencies of Water. The Devil cannot be at rest, where he has no Mischief to do to Men. Then he says, I will return to my House, from which I came out. The Devil so leaveth none, but he will be attempting to come into them again, and he ordinarily succeedeth where Christ has not prepossest the Soul, all other Reformation proves but a Sweeping and a Garnishing, while the Soul is empty of Christ. It may be swept from the filth of Flagitious Sins, and Garnished with the Paint of Religion, or some Habits of Moral Virtue. But none of these will keep out the Devil. He goeth and taketh with himself, seven Spirits more wicked than himself, and enters in and dwelleth there. Seven, that is, many. The meaning is, he makes that Man much worse than before. So (says he) it shall be to these Iews. God gave them his Laws, and so delivered them from such a Dominion, as the Devil does exercise over Pagans. In Force of this Law, the Scribes and Pharisees, amended many things, so as they were like an House swept and garnished. God sent his Son to dwell amongst them, but him they rejected, so the House was empty, tho swept and garnished. The Devil will come again, and they will be ten times worse.

While he yet talked to the people, behold, his mother and his brethren, stood without, desiring to speak with him.

Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

But he answered, and said unto him that told him, Who is my mother? and who are my brethren?

And he stretched forth his hand towards 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. Mark repeateth the same passage, Mar. 3.31, 32, 33, 34, 35. Luke repeateth it more shortly, Luk. 8.20.21. Both Mark and Luke says, more than one spake to our Saviour, first one, then others. Thy Mother and t y Brethren, most Interpreters think Brethren here signifieth, no more than some of his Kindred, whom the Hebrews usually called Brethren. By the following words of our Saviour, v. 48, 49, 50. we must not under tand that our Saviour slighted his Mother or Brethren, we are elsewhere taught what Honour he gave to his Parents, Luk. 2.51. yet he seemeth to speak something angerly, because he was interrupted in his work, so Luk. 2.49. Ioh. 2, 3, 4. we may show a just Respect to our Parents, and Respect to our Relations, tho we do not neglect our Duty to God, out of Respect to them. The only thing to be further learned from this Paragraph, is how dear Believers, and Holy Persons are to Christ. He counts them as dear as Mother, Brethren, or Sisters, and thereby teacheth us the Esteem, we ought to have for such, Luke says, He that heareth my Word, and does it. Matthew says, he that does it: It is the Will of God, that we should believe on him whom he has sent: See Ioh. 6.40. & 1.12. & 8.47. This Text derogates nothing from the Honour truly due to the Blessed Virgin; as the Mother of the Messias, but it shows the madness of the Papists, exalting her above Christ, whom Christ (considered only as his Mother) seemeth here to set beneath every true Believer, tho, considered as a Believer also, she has a just preference.