In this chapter we have, 1. Luke's preface to his gospel, ver. 1—4. 2. The prophecy and history of the conception of John Baptist, who was Christ's forerunner, ver. 5—25. 3. The annunciation of the virgin Mary, ver. 26—38. 4. The interview between Mary the mother of Jesus, and Elizabeth the mother of John, ver. 39—56. 5. The birth and circumcision of John Baptist, for months before the birth of Christ, ver. 57—66. 6. Zachariah's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus, ver. 67—69. 7. A short account of John Baptist's infancy, ver. 80. 1. FORASMUCH as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2. 'Even as they delivered them unto us,' which from the beginning were eyewitnesses, and ministers of the word: 3. 'It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, 'most excellent + Theophilus, 4. 'That thou mightest know the certainty of those things wherein thou hast been instructed. Dedications are usually but the feather with which flattery tickles the pride of the great; but here is one, whose simplicity bespeaks the Christian spirit of the author, and recommends the book not to the patronage of his noble friend, as needing his countenance, but to the consideration of his pupil, in order to instruct his conscience, and direct his practice. The Evangelist opens with his reason for writing. Because many had undertaken to publish narratives of the birth, life, Vol. II. doctrines, miracles, sufferings, death, and resurrection of Jesus, who, though probably well-meaning disciples, wrote under no infallible guidance of the Spirit; it appeared therefore to be the will of God, and highly proper, that he should compose a connected history, and particular account of all things from the beginning, to prevent the errors and mistakes which might arise from uninspired writings. 1. He professes to confine himself to the things most surely believed among the faithful: not matters of doubtful disputation, but facts established by the most indubitable evidence of those who from the beginning were eye-witnesses, and ministers of the word; heard the doctrines, and saw the miracles of Jesus, and were divinely commissioned by him to go forth and preach the gospel he had delivered to them. 2. He was fully qualified for the work he undertook, having had perfect understanding of all things from the very first; and this not merely received by tradition from the best attested reports, but as the words (vapour-&-sour-&-sour) may be rendered, having attained to the exact understanding of all things from above; which inspiration he had diligently sought, and sacredly followed. 3. The end he proposed was, that Theophilus, whom he addressed with the respectable title of most excellent, being, it seems, a man of rank and fashion, might know the certainty of those things wherein he had been instructed, or catechised. Probably Luke had been the means of his conversion, and had taught him by word of mouth the great principles of the Christian religion; and therefore, that his memory might be assisted, his knowledge increased, and his faith more firmly established in the truths of the gospel, he drew up the following history. Note, (1.) The gospel of Jesus Christ is not a cunningly devised fable, but contains facts supported by the most inconceivable evidence, and truths the most sure and certain, whereon our faith may stand unshaken. (2.) Catechising was the ancient method of commun- nicating to the youth, and newly-converted persons, the knowledge of the great doctrines of religion; and perhaps our present deplorable ignorance is owing to no one cause more than to the perfunctory discharge or total neglect of this most useful method of instruction. (3.) Christianity, though it forbids to give flattering today, enjoins us to pay honour to whom honour is due; it teaches us politene's without falthood; sin, licity without rudeness; respect without servility; and country without cringing. 5. THERE was in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elizabeth. 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless. 7. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8. And it came to pass, that while he executed the priest's office before God in the order of his course, 9. According to the custom of the priest's office, his for was to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without, at the time of incense. 11. And there appeared unto him an angel of the Lord, standing on the right side of the altar of incense. 12. And when Zacharias saw him, he was troubled, and fear fell upon him. 13. But the angel said unto him, 'Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14. And thou shalt have joy and gladness, and many shall rejoice at his birth. 15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the holy Ghoft, even from his mother's womb. 16. And many of the children of Israel shall be turn to the Lord their God. 17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the jull, to make ready a people prepared for the Lord. 18. And Zacharias said unto the angel, 'Whereby shall I know this for I am an old man, and my wife well stricken in years. 19. And the angel answering said unto him, I am Gabriel, that stand in the presence of God: and am sent to speak unto thee, and to shew thee thee glad tidings. 20. And behold, thou shalt be throth, and not able to speak, until the day that thee things shall be performed, because thou belevest not my words, which shall be fulfilled in their season. 21. And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckned unto them, and remained speechless. 23. And it came to pass, that as soon as the days of his manifestation were accomplished, he departed to his own house. 24. And after those days his wife Elisabeth conceived, and hid herself five months, laying. 25. That hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men. 6. 5-25. The other Evangelists commenced their history from the conception and birth of Jesus; Luke begins farther back, with that of John the Baptist, his forerunner, which was attended with extraordinary circumstances well deserving our regard. 1. We have an account of his parents. They lived in the reign of Herod, an Idumen, who held his kingdom under the Roman emperor. Both Zechariah and Elisabeth were of the forerunner family: he was of the course of Abia, the eighth of those four and twenty into which the priest were divided, (1 Chron. xxiv. 7-10.) To the honour of this aged pair it is recorded, that their piety was most exemplary; they approved themselves to God in a holy blameless conversation, living by faith in the expelled Messiah, whom they regarded in the use of all the divine institutions, and were sincerely observant of all the ordinances of worship, and duties of morality. But notwithstanding the distinguished excellence of their characters, it was their inflicity to be dethrone of children, Elisabeth being barren; and both of them now so advanced in years, as in the common course of nature to deprive them of the hope of issue. Note, (1.) In the world of times God preserves some faithful ones, as eminent in- influences of his grace, and reprovers of the world which lieth in wickedness. (2.) Our mercies are often long deferred, to make them at last the more welcome. 2. An angel appeared to Zacharias as he was discharging his ministry in the temple. The services to be performed by the course in waiting were determined by his: his office was to burn incense in the sanctuary; and whilst this was performing, the holy worshippers without in silent aspirations lifted up their prayers to God, expelling acceptance through the intercession of Christ, which the smoke of the incense offered by the priest represented, See Rev. viii. 1-4. And whilst Zecharias was thus employed, an angel of the Lord appeared to him on the right side of the altar of incense; and, struck with the glorious sight and unusual appearance, Zecharias trembled, and feared greatly what such a vision might portend. Note, (1.) Visits from another world may well fall even good men with terror, not only through the weakness of the humanity, but also from the consciousness of their guilt and forfeiture. (2.) Prayer is the service God's people never neglect; and herein their care is to lift up their hearts unto God, not to follicleous about the choice of words, as that internal fervent desires may speak the language of their souls. (3.) All our services and prayers must be offered through the mediation of Jesus, for then only can they be acceptable unto God. 3. The angel delivers to him the message with which he was sent. Having said kindly quoted his tears, he informs him of gracious acceptance with God, and an answer to his prayers. Probably at that time he had particularly been crying for the coming of the promised Messiah, as he had formerly often asked for a son, and both are now granted him; the latter said, in order to introduce the former. To help Elisabeth, so long barren, and now aged, shall bear thee a son, and thou shalt call his name John, which signifies gracious, and was most admirably suited for him who should be so great in spiritual gifts and graces, and the harbinger of the Messiah and his kingdom. And thou shalt have joy and gladness; not only in him, as a welcome child given after so long waiting, but in the view of the high character and office he is ordained to bear: and many shall rejoice at his death; congratulating his parents on such an unexpected blessing. And it will afford yet farther cause of joy to multitudes, who afterwards shall be blessed with his ministry and labours; for he shall be great in the sight of the Lord; highly honoured of God, and blessed with singular endorsements from him; and shall at not another wise nor strong desire; a Nazarian from his birth; for it becomes those designed for eminent services, to live a life of eminent self-denial, and deadness to sensual delights. He shall be filled with the Holy Ghost, even from his mother's womb; sanctified, in years, and qualified fully for the ministry to which he was appointed: and many of the children of Israel shall be turn to the Lord their God, the Messiah, their incarnate God, then ready to appear: and he shall go before him, as his messenger and harbinger, the morning-flat that others in the rising sun; in the spirit and power of Elias; enlisted with the soul of that eminent reformer, and in austerity of manners nearly resembling him: to turn the hearts of the fathers to the children; either the Jews to the Gentiles, removing their prejudices and enmity against them; or with the children, converting young and old by his preaching; and the disobedient to the wisdom of the jull, convincing the most rebellious sinners, and leading them to Christ for justification, even to the wisdom that maketh wife unto Salvation: and thus to make ready a people prepared for the Lord; raising their expectations of him, removing their prejudices, and pointing him personally out to them as their Lord and Servant; or prepared by the Lord, according to his eternal counsels ordained to life and glory, and now by John's ministry to be called to faith in the Son of God. Note, (1.) Though our requests are long delayed, they are not therefore denied; and the mercy at last comes enhanced in value, as the answer of many prayers. (2.) True greatness is not to be estimated by outward grandeur or wealth; God's favour, and the profession of the gifts and graces of his spirit, these alone make a man great in his eyes who is the fountain of honour. (3.) The great end of a zealous minister of God's word is to convert the fools of men, and turn them to the Lord Jesus: not need they despair of the most disobedient sinners; almighty grace can berth the most stubborn heart. 4. Zecharias, looking at human probabilities, staggered at the promise through unbelief, and wanted some further sign to remove his doubts. He and his wife being now grown old, the age as well as barrenards of Elisabeth made him regard the event as incredible. Very unlike a son of Abraham! Rom. iv. 19. 20. 5. The angel gives him the sign he asked, and therewith the just punishment of his unbelief. I am Gabriel; my very appearance to you should have been sufficient to be considered in my word; because that I stand in the preface of God, attentive to his orders, and employed in his service; and am just expressly to thee with this message, and to shew thee thee glad tidings, which should have been received with thankfulness and joy: but since thou ashes a sign, behold, thou shalt be throth, and no more able to object to the truth of what I say, and not able to speak, until the day that these things shall be performed, as a punishment upon thee, because thou hast not believed my words, which, notwithstanding all the obstacles unbelief suggests, shall be fulfilled in their season. Note, (1.) Our unbelief is very dishonourable and displeasing to God. (2.) God's promises will take effect, notwithstanding our unbelief; and though we suffer for our districts of him, he will not cast us off from him. 6. Zacharias returns to the people, who wondered at the length of his stay in the temple, and were waiting for the usual benediction before they retired. And their wonder increased, when coming forth he was unable to speak a word, and by his signs they perceived he had seen a vision in the temple, and for a time continued deaf and dumb, (See ser. 6b.) The Aaronical priesthood was now about to be silenced, and the dumb signs of typical infatuations to be set aside by the clear voice of perfect grace. 7. The angelic message quickly received its accomplishment. Having flayed out the days of his minification in the temple, he returned home with his wife, who immediately conceived by him; and thereupon, as she was to bring forth a Nazarim, kept herself for five months close retired from all company, that she might contract no ceremonial uncleanness; spending the time in thankfulness, praise, and devotion; blessing God for the singular mercy, in removing the reproach of barrenness from her, under which she had so long laboured, and at half bellowing on her, in so extraordinary a way, that son who should be the harbinger of the Messiah. Note, In all our mercies God is ever to be acknowledged; and particularly we are assured, that children and the fruit of the womb are the heritage and gift that cometh from the Lord. 26. And in the sixth month the angel Gabriel was sent from God, unto a city of Galilee, named Nazareth. 27. To a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary. 28. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: bleffed art thou among women. 29. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31. And behold, thou shalt conceive in thy womb, and bring forth a son, and shall call his name Jesus. 32. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. 33. And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. 34. Then said Mary unto the angel, How shall this be, seeing I know not a man? 35. And the angel answered and said unto her, The holy Ghoft shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God. 36. And behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her who was called barren. 37. For with God nothing shall be impossible. 38. And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word. And the angel departed from her. —38. Six months after the former miraculous conception of Elisabeth, the same angel Gabriel is sent on a more important message, to foretell the conception and birth of the Lord's Ghoft. We have here. 1. The person from whom the human nature of the Son of God was to be taken. Her name was Mary; of the royal race of David, but now reduced to very mean circumstances; a virgin unported, espoused to Joseph of the same royal line; dwelling in a remote corner of the land, and in a place despicable almost to a proverb, See John i. 46. 2. The angel's address and salutation. Hail, thou that art highly favoured, &c. He wishes her all peace, prosperity, and joy; assures her of the favour of the Most High; that his gracious pretence was with her; and that she of all others was singled out to be distinguished with peculiar honour, and to be called bleffed in all generations, as the mother of the abused Messiah. The popish plea for the salvation of the virgin Mary, taken from hence, is absurd, and utterly unsupported; these words in no wise implying prayer or worship, but merely a friendly salutation. 3. Mary's surprise on the angel's appearance and address. She was greatly astonished at such an unexpected visit, and the respect paid to her, a woman so unknown and unnoticed; and much perplexed, reasoned with herself what this hailfulness should mean, which was pronounced with such solemnity. 4. The angel, to remove the perplexity and confusion under which she appeared, proceeds with his message. Fear not, Mary: for thou hast found favour with God; and when this is the case, all disquieting fears are groundless: and behold, astonishing as the tidings are, yet true, thou shalt conceive in thy womb, tho' a virgin immaculate, (See vii. 14.) and bring forth a son, and shall call his name Jesus, the same as Joshua, or Savinor, of whom the former deliverers of Israel were types and figures. He shall be great, in dignity, person, offices, and works; and shall be called the Son of the Highest; shall really be so, partaking of the same divine nature: and the Lord shall give unto him, as the Messiah, the throne of David his father, from whom, as man, he descended, and whose kingdom was typical of that spiritual dominion which Jesus should erect in the hearts of his people, sitting as a king upon his holy hill of Sion, the church of his esteemed: and he shall reign over the house of Jacob, the true Israel of God, whether Jews or Gentiles brought to the obedience of the faith; and his throne shall be established for ever, and of his kingdom there shall be no end; enduring as the days of time, and subject to none of the vicissitudes and changes which attend earthly sovereignty; and, when time shall end, this kingdom shall be continued in a more glorious form, coeval with the ages of eternity. 5. The Virgin, not disturbing the truth, or questioning the possibility of what he said, humbly desires to be informed by what means this should be brought to pass, seeing she was conscious of her own virginity. 6. He vouchsafes to inform her as much as she need with to know. The Holy Ghoft, the power of the Highest, exerting his almighty influence, will by his immediate agency, as he moved upon the face of the water in the first creation, enable her to conceive: and therefore, because in this miraculous manner the body of the child Jesus should be formed, he shall be a holy thing, from his conception not partaking of the taint of human corruption, as all flesh do in the ordinary courts of generation; and shall be called the Son of God, being as such now manifested in the human nature; and that which she conceived, henceforward undissolubly subsisting in personal union with the bound person of the sacred trinity, should henceforth bear his name. And he adds, as an encouragement to thereupon her faith in his word, that her cousin Elisabeth, who was by one of her parents allied it seems to the house of David, as by his other descended from Aaron, was now with child, though so stricken in years, and in the sixth month of her pregnancy, who had before been barren. The same power therefore which had wrought this miracle, would work this greater one, of which he assured her; for such God nothing is impossible; however it exceeds human power or conception, what he promises he can and will surely perform. 7. Mary with deep humility and submission yields herself up to the Lord, as his handmaid, desiring him to do with her whatever he pleased; utterly unworthy to great an honour, yet, since such was his promise, begging it might be fulfilled, and faithfully depending upon the Lord's almighty power and grace. Hereupon the angel departed, having finished the work the Lord had given him to do. Note, (1.) However wonderful and surpassing great God's promises are, it becomes us to credit his word, and rest our everlasting hopes thereon; then we glorify him. (2.) Angelic visions here below were always transient; shortly these bleffed spirits will be our companions to eternity. 39. And Mary arose in those days, and went into the hill-country with hail, into a city of Judah, 40. And entered into the house of Zacharias, and saluted Elisabeth. 41. And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb: and Elisabeth was filled with the Holy Ghoft. 42. And she spake out with a loud voice, and said: "Bleffed art thou among women, and bleffed is the fruit of thy womb. 43. And whence is this to me, that the mother of my Lord should come to me? 44. For lo, as soon as the voice of thy salutation founded in mine ears, the babe leaped in my womb for joy. 45. And bleffed is she that believed: for there shall be a performance of those things which were sold her from the Lord. 46. And Mary said, "My soul doth magnify the Lord, 47." And my spirit hath rejoiced in God my Saviour. 48. For he hath regarded the low estate of his handmaiden: for behold, from henceforth all generations shall call me bleffed. 49. For he that is mighty hath done to me great things, and holy is his name. 50. And his mercy is on them that fear him, from generation to generation. 51. He hath shewed strength with his arm, he hath scattered the proud in the imagination of their hearts. 52. He hath put down the mighty from their seats, and ex- alized them of low degree. 53. He hath filled the hungry 4. 6. Or, that there shall be, &c. v. 1 Sam. ii. 1. Pl. xxviii. 5. &] xxvi. 6. hungry with good things, and the rich he hath sent empty away. 54. He hath holpen his servant Israel, in remembrance of his mercy, 55. As he spake to our fathers, to Abraham and to his seed for ever. 56. And Mary abode with her about three months, and returned to her own house. 9. 39—56. Quickly after the angel's departure we are informed. 1. Of Mary's visit to her cousin Elizabeth in hable, to confer with her on these strange events, that they may confirm each other's faith, and rejoice in these singular mercies. The journey was long from Galilee to the hill-country of Judea, probably to Hebron, a city of griefs; but the converts of such a friend as Elizabeth would repay all her pains. Note, Nothing is more encouraging, comforting, and quickening, than when the faithful communicate their mutual experiences. 2. Their meeting was accompanied with circumstances very remarkable. No sooner had Mary entered the house of Zacharias, and saluted Elizabeth, than the babe, as under a divine impulse, leaped in her womb, seeming to congratulate the blessed Virginia arrival: and Elizabeth was filled with the Holy Ghost; with the extraordinary affections of the divine Spirit, revealing to her mind the Messiah's conception, the mottage of the angel to Mary, her faith therein, and the sure performance of what was then promised: and addressing her welcome and highly honoured good, the spake aloud, with a transport of holy joy, as the Spirit gave her utterance, saying, Blessed art thou among women; distinguished above all others with peculiar marks of divine favour; and, far from envying, Elizabeth warmly congratulated her on the honour: and blessed is the fruit of thy womb; that divine Messiah being there conceived, in whom all nations of the world should be blessed, and who is in himself, in the glory of the divine nature, God over all blessed for ever. And unless it is this to me? how great the condescension, that the matter of my Lord should come to me? that she should honour me with her company, from whom a body is preparing for the great Lord of all, to appear in the human nature. For it! with wonder bear what with wonder I relate; as soon as the cause of my falastation founded in mine ears, the babe leaped in my womb for joy, as if conscious of the nearness of his Lord, and welcoming her who should bring forth that Messiah, whose harbinger he is appointed to be. And blessed is she that believed; not staggering at the promise, but acquiescing in the divine word, whose shall infallibly be accomplished; for there shall be a performance of these things which were told her from the Lord. Note, (1.) True grace makes us thankful for our own mercies, and to rejoice without envy in others greater attainments. (2.) When the gospel's joyful found reaches our ears, and the sweet name of Jesus is proclaimed; then should our hearts leap as this babe, and bless the God of our salvation. (3.) Believing souls must be blessed: Christ is now formed in their hearts the hope of glory, and they shall assuredly see the eternal performance of all the great and precious promises which the faithful God hath given them. 3. Mary, deeply affected with the words of Elizabeth, and moved with the same divine inspiration, echoes back her praises, and foresets and foretells the great salvation of the Messiah now in her womb. (1.) She rejoices in God for the distinguished honour conferred upon her. My soul doth magnify the Lord, exalting his great and glorious name, and admiring and admiring the wonders of his products; and my spirit hath rejoiced in God my Saviour: and justly was it a greater cause of joy to her, that she knew herself interested in his salvation, than that after the flesh she should be honoured as his mother; for without the former, the latter could have prodded her nothing. For he hath regarded the law of his handmaiden; though in outward circumstances contemplable and mean, and as a poor sinner, vile and unworthy, he hath been pleased to honour me so highly: for behold, from henceforth all generations shall call me blessed; as distinguished with this singular mark of his favour; as interested through faith in the salvation of Jesus; and as the happy instrument chosen to bring forth that Redeemer, who should be the great blessing of mankind. For he that is mighty hath done to me great things, displaying his power beyond all conception, in the incarnation of his son, and his sovereign grace to me, appointed to bring him forth; and holy is his name, as all his works and ways declare; therefore from men and angels to him all pride is due; and may it be for ever allotted to him by all the holds of earth and heaven! Note, (1.) When Christ is known as our God and Saviour, then shall we rejoice in him, and magnify his name. (2.) The lower we are in our own eyes, the more admiring thoughts shall we have of the distinguishing grace of our Lord. (3.) She praises him for the wonders he doth for his people in the ways of his providence and grace. His mercy is to me that fear him, from generation to generation; not to me only, but to all who with filial reverence and godly fear worship and serve him. His mercy to such is rich and gracious; and now more eminently displayed than ever, in the incarnation of his Son, given to bring in an everlasting righteousness, and work out an everlasting salvation, in which wholesome truths, from generation to generation, will find mercy for ever. He hath proved strength with his arm; chusing the weak things of the world to confound the mighty; raising up so glorious a Redeemer from a birth so obscure: he hath scattered the proud in the imaginations of their hearts; disappointing their schemes, and humbling them in the dust. Both in the dispositions of his providence and grace, he hath put down the mighty from their feats; the proud oppressors of his people of old, as Pharoah, Bennacherib, &c. and the spiritually proud, the lofty Pharisees, and all self-righteous sinners; these he hurls from their fancied dignity, destroys their vain confidences, and calls them down as contemptible and vile: and exalted them of true degree; he hath done so, and continues so to do, raising up by his providence the oppressed, as Joseph from the prison to it among the princes; and by his grace reviving the hearts of poor and contrite sinners, exalting them to his favour, and delighting to honour them. He hath filled the hungry, those that hunger after righteousness, and feel their utter need of Jesus, with good things, latching their souls out of his fulness; and the rich, who, admiring their own excellencies, see no want of a better righteousness; those he hath sent empty away, destitute of all true grace, without the truth mark of his favour, and given up to their own delusions. He hath holpen his servant Israel, in all past ages, by extraordinary interpolations on their behalf; and now more eminently, in raising them up a Saviour from their most dangerous spiritual enemies; in remembrance of his mercy, which from eternity dwelle in his mind towards them, and which at sundry times he revealed to them; in the spake to our fathers, Abraham and his seed for ever; to whom he had promised, that in his seed all nations of the world should be blessed, which promise God was now about to fulfil. Note, (1.) Pride will surely have a fall. No height of station or self-confidence can protect those whom God abhors. (2.) There is help laid on one mighty to save; and all the poor, the weak, and helpless of God's Israel, may come to him, and be holpen. (3.) All God's promises will, sooner or later, receive their accomplishment, and blessed are they who wait for him. 4. Mary, after a visit of three months, returned to Nazareth, satisfied now of her own conception, and thereby assured of the truth of the angel's and Elizabeth's predictions. 57. Now Elizabeth's full time came, that she should be delivered; and she brought forth a son. 58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. 59. And it came to pass, that "on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60. And his mother answered and said, Not Ja; but he shall be called John, 61. And they said unto her, There is none of thy kindred that is called by this name. 62. And they made signs to his father, how he would have him called. 63. And he asked for a writing-table, and wrote, saying, His name is John. And they marvelled all. 64. And his mouth was opened immediately, and his tongue loafed, and he spake, and praised God. 65. And fear came on all that dwelt round about them: and all these sayings were noted abroad throughout all the hill-country of Judea. 66. And all they that had heard them, laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him. 9. 57—60. Elizabeth's full time being come, we have here, 1. The birth of her son, and the great joy extending it. Tidings of so extraordinary an event were soon spread among her relations and neighbours, and they could not but magnify the Lord for so signal a mercy vouchsafed to her, who was both barren and aged; and they came to congratulate her on the occasion, and rejoice with her. Note, A gracious heart takes pleasure in the comforts which others enjoy, and rejoices with those that rejoice. 2. On the eighth day, when the child was to be circumcised, as it was usual at that time to give him a name after some of his ancestors, the friends and relations, who met on that occasion, would have called him Zacharias, after his father; but Elizabeth, informed by writing from her husband, or by revelation, objected, insisting the child should be called John. They who were present expressed their surprise at this, and objected against what was so unusual, none of her kindred bearing that name: the matter therefore was referred to the father for his decision, who being died and dumb, they made signs to him that he would fix the child's name; and he making signs for a writing-table, to the astonishment of the company, wrote, His name is John. Note, (1.) The first concern we owe our children is, early to dedicate them to God. (2.) Every John should should remember the import of his name, and show himself truly present: 3. Zacharias immediately thereupon recovered his speech, and, as the first and best use of his tongue, offered up his praise and thanksgiving to the God of his mercies. 4. These extraordinary events, which now were spread, and in every body's mouth, filled the people with affections and reverential fear, in awful expectation of what would be the issue, measuring up in their memories, and often pondering in their mind, the wonderful circumstances attending the birth of this extraordinary child; and from his earliest infancy something unsatisfactory great and gracious was seen in him, which further engaged their attention, it evidently appearing that the hand of the Lord was with him, and that he was taken under the care and guidance of his peculiar providence and grace. Nate, God has weys we know not of, to communicate his grace to the fools of infants, and make them partakers of the Holy Ghost, even before they are partakers of reason: who then can say, why such should not be baptized? 67. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68. "Bleffed be the Lord God of Israel, for he hath visited and redeemed his people, 69. And hath raised up an horn of salvation for us, in the house of his servant David; 70. "As he spoke by the mouth of his holy prophets, which have been since the world began; 71. That we should be saved from our enemies, and from the hand of all that hate us. 72. To perform the mercy promised to our fathers, and to remember his holy covenant: 73. "The oath which he hears to our father Abraham, 74. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, 75. "In holiness and righteousness before him all the days of our life. 76. And thou child shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord, to prepare his ways; 77. To give knowledge of salvation unto his people, by the remission of their sins, 78. Through the tender mercy of our God; whereby the day-spring tones on high hath visited us, 79. "To give light to them that fit in darkness, and in the shadow of death, to guide our feet into the way of peace. 80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. Zacharias, filled with the Holy Ghost, among his other skriptions of praise to the Lord, when his tongue was healed, uttered the following prophetic song, relative to the Messiah's incarnation and redemption, and the fulfillment of the everlasting covenant of grace to his people: 1. He bleffes, adores, and praises the God of his Israel for the salvation to be obtained by the Messiah, unto hath visited and redeemed his people; hath often done it before, but now more signally than ever, by that eternal redemption which his incarnate Son was about to obtain for his elect: and hath visited up a bore of salvation for us in the house of his servant David; one able to save to the uttermost, and before whom all his foes must fall; sprung from the royal race of David, according to his faithful promises, as he spoke by the mouth of his holy prophets, which have been since the world began; from the promise made to claim man in Paradise had this Saviour been the constant subject of the prophetic word, as the lord of the woman, the descendant of Abraham, of the tribe of Judah, and the family of David; and so, the event verifies all the predictions. The expected Saviour is now incarnate, and ready to appear, that we should be saved from our enemies, the world of enemies, sin, Satan, death, and hell; and from the hand of all that hate us; from this present evil world, and all the wicked who inhabit it; not a temporal, but, what is infinitely better, a spiritual salvation from all the powers of darkness and corruption: to perform the mercy promised to our fathers; that mercy of all mercies, the sending the Messiah; and to remember his holy covenant, which from eternity was established, and is now about to be fulfilled by the obedience and death of Jesus in behalf of his people, whereby all our forfeited mercies might be restored, and our title to glory be recovered, according to the oath which he hears to our father Abraham, the father of all the faithful, both Jews and Gentiles, that he would grant unto us, in virtue of our divine Redeemer's undertaking, that we being delivered out of the hands of our enemies; those spiritual enemies by whom we were ordained, and must have for ever continued under the bondage of corruption, unless the Son had made us free: but, bleffed be his name? he hath brought us by his blood, his righteousness and grace, into the glorious liberty of the sons of God, that we might serve him without fear; no longer in the spirit of a slave, but under the influence of that free spirit of adoption, where love casteth out servile fear, and enables us to walk willingly and cheerfully, in holiness and righteousness before him; in the universal discharge of the duties of piety towards God, and justice towards men; at least, under a prevailing desire to do so, with exallects prayer for divine assistance, all the days of our life, faithful and persevering until death in his bleffed service: and they who have found this fulfilled to them, have reason indeed to praise God without ceasing. 2. He bleffes God for the particular mercy shown to himself in giving him forth a Son, whose office and dignity he in spirit foresees. And thou child shalt be called the prophet of the Highest; of that divine Immanuel, who is God over all, bleffed his ever: for thou shalt go before the face of the Lord, as the harbinger of the King of Glory, to prepare his ways, by preaching repentance, and directing Godless to him, as the only Saviour of his fools: to give knowledge of salvation unto his people, of a spiritual and eternal salvation wrongly met by Jesus, which he declared to them: a salvation not obtained by any personal righteousness of their own, as a matter of detest, but feely be followed on them by the remission of their sins; the tender mercy of our God, the original incursion from whence all the great salvation shows; whereby the day-spring, or rising sun of righteousness, from on high hath visited us, with his reviving and refreshing beams of grace, to give light to them that fit in darkness and in the shadow of death; to those who before through a veil darkly in types and figures caught the glimmering day; to disturb his bright influences amidst the heathen world, covered with thirteenth darkness of ministry and ignorance; and to shine into the minds of blind, stupid, and hardened sinners, dispelling the sails of error, and chasing the clouds of sin away, enlightening the conscience, and defaming the heart, in order to guide our feet into the way of peace; to peace with God through the ensuing blood; to peace within, through the application of it to our fools; to peace with men, through the spirit of universal love; to eternal peace, the consummation of our felicity. 3. The younger years of the Baptist strongly corroborated this prediction concerning him. He grew, and waxed strong in spirit; his parts and capacity increased wonderfully with his stature, and his soul was filled with uncommon wisdom, fortitude, and grace; and he was in the deserts till the day of his shewing unto Israel; living in solitude, retirement, and devotion, till the time appointed for his entering upon his prophetic office. Nate, They who most carefully improve their younger days in the school of true wisdom, will be best qualified to appear, and most likely to be successful, when they are called forth to minister in public. In this chapter we have, 1. The birth of Christ at Bethlehem. 2. The notifying of his birth to the Shepherds in that neighbourhood by an angel, the song of praise which the angels sing upon that occasion, and the throbbing of the report of it by the Shepherd, ver. 8—20. 3. The circumcision of Christ, and the naming of him, ver. 21. 4. The pretending of him in the temple, ver. 22—24. 5. The testimonies of Simeon and Anna the prophetic concerning him, ver. 25—39. 6. Christ's growth and pregnancy, ver. 40—52. 7. His abjuvant the payment of twelve years old, and his discourse with the doctors in the temple, ver. 41—51. 1. AND it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed. 2. (And this taxing was first made when Cyrenius was governor of Syria) 3. And all went to be taxed, every one into his own city. 4. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem (because he was of the house and lineage of David) 5. To be taxed with Mary his espoused wife, being great with child. 6. And so it was, that while they were there, the days were accomplished that she should be delivered. 7. And she brought forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. The morning star being arisen, the sun of righteousness cannot be far behind: in the fulness of time God lends forth his Son, born of a woman. We have here, 1. The time of Christ's birth; in the reign of Augustus Cesar. When he had extended the Roman monarchy to the greater part of the known world, and was now in perfect peace throughout his evil empire, he orders a general constituent to be made through the provinces, that every man, according to his ability, might pay a suitable tax: and this was done under the inspection of Cyrenius, the governor of Syria, with which Judea was joined as one province; so that it evidently appeared the serpent was departed from Judah, by this badge of Or enspite. Or enspite. Mar. v. 2. Mar. v. 3, 4. Mar. v. 4, 5. Mar. v. 2. Mar. v. 3. f servitude, servitude, Gen. xlix. 10. the fourth monarchy was now risen to its glory, Dan. ii. 44. and therefore in this time of peace was the proper and appointed period fixed by the ancient prophecies for the appearing of the Prince of peace, the Messiah. 2. The place where Jesus was born; at Bethlehem: whither his parents were obliged to travel, on account of this enrollment, they being of the lineage of David, and therefore called to appear at the seat of their ancestors. Angelfius only meant his own glory and advantage in this matter, but God had designs to serve by him, he knew not: it was thus evident that our Lord sprung from David, and the scripture was fulfilled which fixed his going forth from Bethlehem, Meud. v. 2. By such mysterious ways does God work, accomplishing the purposes of his own will, and making those who least intend it, subservient in his own designs. 3. The wretched circumstances in which Christ came into the world. Though a first-born son, and of royal extradition, not to mention his divine honours, yet was he born in the stable of an age, and his cradle a manger; his parents being in poor as to be unable to procure better accommodations. Thus did the everlasting Father become an infant of days; He who bound up the deep in swaddling bands, was himself heathest as a babe; He whom the heaven, and the heaven of heavens cannot contain, was hid in a manger; He, who in unceased glory on his eternal throne, was the object of adoration to all the angelic holds, is thrust into a stable to dwell among the beads of the earth: So low did he humble himself when he became man for us men and for our salvation, and took the form of a servant, as a palpate to his submitting to the death of a slave. 8. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were see afraid. 10. And the angel laid onto them, fear not: for behold, I bring you good tidings of great joy, which shall be to all people. 11. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. 12. And this shall be a sign unto you, Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13. And suddenly there was with the angel a multitude of the heavenly host praising God, and laying, 14. Glory to God in the highest, and on earth peace, good will towards men. 15. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16. And they came with haste, and found Mary and Joseph, and the babe lying in a manger. 17. And when they had seen it, they made known abroad the saying which was told them concerning this child. 18. And all they that heard it, wondered at these things which were told them by the shepherds. 19. But Mary kept all these things, and pondered them in her heart. 20. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. Amist the deepest humiliations of Jesus, some bright displays of his unceased glory still broke forth, that we might not humble at the manners of his appearing in the flesh, but he made to confess, truly this is the Son of God. We have here. 1. The appearance of an angelic minister to notify the birth of the Prince of peace; not to the mighty monarchs of the earth, that they should come and pay their homage before the King of kings, and Lord of lords, but to poor shepherds, who were by night watching their flocks. The things that are despised from the beginning hath God chosen. They were employed in their honest calling, and then were favoured with this unexpected visit from above: God will put this honour upon industry. The angel just over them in the air, and the earth shone with his brightness; a divine glory compassed him about, and fear seized their minds at the presence of this celestial messenger. Visits from the unseen world to men, conscious how all they have deserved at God's hand, may well alarm us, and make even gracious souls afraid. 2. The heavenly visitant soon quieted their troubled minds, saying, Fear not, no danger is near, no evil pretended, but the very contrary; for behold (with wonder and delight attend my message) I bring you good tidings of great joy; the happiest news that ever reached the sinful sons of men, and which shall be to all people; not to the Jews only, but to the Gentiles also, alike interested in this message. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord, the long expected Messiah, the Lord of life and glory, the Saviour to the uttermost, as you, and all those who come on God by him, and that without him must have been for ever undone. And this shall be a sign unto you, whereby you may assuredly know him, and a strange sign indeed it was; ye shall find the babe wrapped in swaddling clothes, lying in a manger, the last place surely where they would ever have fought the Messiah, after such a glorious berald had proclaimed his birth and toiles; but the most eminent distinction of God incarnate was his deep humiliation. Note. (1.) If there be a Saviour born, we must look him for ourselves, that we may obtain an interest in him. (2.) None perish in their sins, but they who will not come to him that they may have life; for he is able to live to the العصush all who come to God by him, seeing he is Christ the Lord. 3. Suddenly a multitude of the angels hold joined this celestial messenger, to celebrate the divine glory, and to congratulate the sons of men on this auspicious occasion. The morning stars that sang together, and all those sons of God who shouted for joy to see the world's foundation laid, now join with greater transport to adore this more transcendent display of the divine benignity in the redemption of sinners by the incarnation of Jehovah. (1.) They ascribe to God glory in the highest; all his divine perfections are to the العصush exalted; his unfaith mercy that moved him to pity sinners; his harpelling widows that contrived, and his Almighty power and grace that accomplished the wondrous means of men's salvation; his adorable suffices; his manchiefs love; his unchangeable faithfulness to his promises, all shine with peculiar lusts in the redemption which is by Jesus Christ. (2.) They congratulate the sinful sons of Adam on the peace sent down from heaven to earth. Peace with God, as reconciled through his Son; peace in the sinner's conscience now undisturbed with fears of guilt; peace between the discordant sons of men; and all these blessings in time and eternity purely flowing from God's good will; not for the sake of any thing in us, but according to his good pleasure, and to the praise of the glory of his grace. If angels sing, shall men be silent! How ought we to echo back the sound; for us, and not for them is this salvation wrought; to us this mercy is extended; most boundless therefore are we for ever to bless and praise the God of all grace for this unthinnable gift, the Son of his love. 4. No sooner had these angelic ministers finished the heavenly song, and returned to their shining realms of bliss, than instantly the shepherds resolved to go and see this wondrous child, fully persuaded of the truth of what they had heard, and acknowledging the distinguishing mercy of God in having thus revealed it unto them: hashing therefore to Bethlehem, they found every circumstance as it had been told them, and the babe lying in the manger. Note. When God sends us on his errands, we should make no delay: all must be left to go where he calls. 5. Fully confirmed in the persuasion that this was the promised Saviour, they failed not to spread the glad tidings, relating all they had seen and heard from the angels, or Mary, concerning this child. And as they were plain and unclogging men, concurred in the same report, were eye and ear-ventures of the facts they asserted, it exceedingly amazed all those to whom they told the story; they knew not how to question the truth, and yet that the Messiah should be born in a stable; that his parents should be present so obscure; that poor shepherds only should be favoured with the notice of his birth, and not the chief priests and rulers of the nation; all these circumstance staggered them. Thus the report was the wonder of a day, and soon died away, and was forgotten; but Mary kept all their things, and pondered them in her heart, comparing them with what had before passed; confirmed thereby in her faith and hope, and silently shining up every circumstance in her memory against some future occasion. More time the shepherds returned to their former occupation, blessing and praising God for what they had heard and seen, so exactly correspondent with all that the angels had told them; and waiting, no doubt, in hope for the day when this child should come to manhood, and publicly appear as Israel's Saviour. 21. And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. 22. And when the days of her purification, according to the law of Moses, were accomplished, they brought him to Jerusalem, to present him to the Lord, 23. (As it is written in the law of the Lord, Every male that opereth the womb, shall be called holy to the Lord) 24. And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons. He who was made under the law for us, submitted not only to all the moral precepts, but to the ceremonial institutions. 1. He was circumcised the eighth day, binding himself thereby to the observance of the law; humbling himself to this painful rise, as born in the likeness of sinful flesh; owning himself of CHINE of the land. A business, and using the land of the children of God, as under the trillimized land of the common devoid to him. At this time, at usual, his name was also given him, and he was called Jefus, having been so named of the angel before his conception, to signify his glorious character as a Saviour from sin, Satan, death, and hell. 2. He was, at the end of the time appointed for his mother's purification, or forty days, their purification, as some copies read, Leo. xii. 24. preferred in the temple as holy to the Lord, Exod. xiii. 21. God having reserved to himself the first-born of Israel, in commemoration of his passing them when he flew the Egyptians, and they were to be redeemed at the price of five death, whose Twelve Shillings and Six-pence, Nando. xviii. 16. which his mother also brought an offering for herself, according to the prescription of the same law, a pair of turtle-doves, or young persons, which in case of poverty were accepted instead of a lamb and a dove, Leo. xii. 20-8. the one as a fin-offering of atonement, in testimony of her unquestioned of the mercy she had received; the other as a burnt-offering, expensive of her thankfulness. 25. And behold there was a man in Jerusalem, whose name sent Simeon; and the same man was just and de, won, waiting for the conflation of Israel: and the holy Ghoft was upon him. 26. And it was revealed unto him by the holy Ghoft, that he should not see death before he had seen the Lord's Chrift. 27. And he came by the spirit into the temple: and when the parents brought in the child Jefus, to do for him after the coffers of the law, 28. Then took he him up in his arms, and bleffed God, and said, 29. Lord, now letted thou thy servant depart in peace, according to thy word; 30. For mine eyes have seen thy salvation: 31. Which thou hast prepared before the face of all people: 32. A light to lighten the Gentiles, and the glory of thy people Israel. 33. And Joseph and his mother marvelled at those things which were spoken of him. 34. And Simeon bleffed them, and said unto Mary his mother, behold, this child is far far the fall and rising again of many in Israel; and for a sign which shall be spoken against: 35. (Yes, a sword shall pierce through thy own foul also) that the thoughts of many hearts may be revealed. 36. And there was one Anna a prophecies, the daughter of Phanuel, of the tribe of Akers; she was of a great age, and had lived with an husband seven years from her virginity: 37. And she was a widow of about fourfence and four years: which departed not from the temple, but served God with tailings and prayers eighs and day. 38. And she coming in that instant, gave thanks likewise unto the Lord, and juke of him to all them that looked for redemption in Jerusalem. c. 37-38. Amidst all the meanness and poverty of Jefus, very glorious were the testimonies born to him from heaven and upon earth. We have here, 1. The public declarations of Simeon; a man, it seems, of distinguished note in Jerusalem, who just then came, by divine direction, into the temple. [1.] The account here given concerning him is greatly to his honour. He was just, towards men, and devoid, eminently religious toward God, waiting in faith and patience for the conflation of Israel, the promised Messiah; whose coming in the flesh was to be the great joy of all his people, Gentiles as well as Jews, the time of whose appearing, fixed in the prophetic writings, was now at hand: and the Holy Ghoft was upon him, not only as a spirit of holiness, but as a spirit of prophecy. And it was revealed unto him by the secret inspirations of the Holy Ghoft, that he should not see death before he had seen the Lord's Christ, whom his eyes should behold before they were closed in the duft. And accordingly, just at that instant, he came by the spirit into the temple, under some divine warning of what was doing there: and when the parents brought in the child Jefus, to do for him after the coffers of the law, to present him to the Lord, and pay the price of redemption, then took he him up in his arms, in a transport of joy, as having found him whom he had so long and so earnestly expected; and bleffed God, and broke forth into the following prophetic long of praise. Note, (1.) We must not be weary of waiting; though the Lord may for a while exercise our patience, all his promises are true. (2.) Christ is the conflation of his Israel, he makes all those happy who by faith embrace him. (3.) They who have Jefus in their arms, in their hearts, can look death in the face with confidence. [2.] His discourse on this occasion was solemn and joyful. He said, Lord, now letted thou thy servant depart in peace, according to thy word, farewell life, welcome death! He is now content to be gone, since God hath thus graciously fulfilled his promise to him, and cheerfully resigns his soul in confidence of exchanging a perfusing world for an eternity of glory. For mine eyes have seen thy salvation, that Messiah, who is come to be the author of eternal salvation to his redeemed; which thus had prepared before the face of all people, provided according to the eternal country, and now manifested in the flesh to accomplish the glorious work; A light to lighten the Gentiles, who have long sat in darkness, ignorance, and idolatry, but now shall be made partakers of the light of truth and the grace of the gospel, and the glory of thy people Israel, among whom his personal ministry was employed; who were spectators of his miracles; from whom he descended after the flesh; by whom, as his apostles and evangelists, he first propagated the knowledge of his salvation; and in him all the spiritual Israel are justified, and shall glory, life. xix. 25. Note, (1.) A believing light of Christ, and of the great things he hath prepared for his people, will not only enable us to overcome the terrors of death, but to triumph in its approach. (2.) We may not leave our post till the Lord grants us out, dismiss, our time is in his hand; whilst he hath work for us to do, we must be content to be here, till he calls us to depart, and he with Christ, which is far better. (3.) Christ is the son of righteousness; there is nothing but darkness and death in the spiritual world, till he arises with healing in his wings. [3.] Simeon concludes with his benediction on the parents of Jefus, and a prediction for their notice. They marvelled at these transcendently glorious testimonies which were born to their infant son, whilst Simeon congratulated them on their distinguished felicity, and prayed that the best of blessings might descend upon them. He blessed them, and said unto Mary his mother, as more especially the parent of Jefus, and interred in what he was about to say, behold, with wonder and confidence of the truth which I declare, this child is far far the full and rising again of many in Israel; he will be to many native Jews at those of thundling, and a rock of offence, for, viz. 14-17, whilst by his power and grace others shall be called up to newness of life, even many who at first were offended at him; and he shall quicken all his spiritual Israel throughout the world, and bring them to a state of happiness and glory; and for a sign which shall be spoken against; his humiliation and sufferings will give a handle to his perishments to blaspheme and revile him; see, and so bitter will the country be against him, that it will extend to all his relations and friends, a fairest shall prove through thy own zeal also, such anguish and pain you will endure from the view of his infants and sufferings, and those you may be called to endure for the protection of your faith in him, that the thoughts of many hearts may be revealed, these times of persecution most effectually serving to discover the faithful disciples from the hypocrites and apostates. Note, (1.) The same gospel is to some the favour of death unto death, which to others is the favour of life unto life. (2.) They whom Jefus raites, must feel he laid how in the dust of humiliation. (3.) All our comforts in this world have some bitterness annexed to them, we must look only for perfect happiness in a better. 2. Anna the prophecies confirms, just at the same instant, what Simeon had spoken concerning the glory of the child Jefus. [1.] Her person and character are described. Her name was Anna, whom the Lord had endowed with a spirit of prophecy. She was the daughter of Phanuel, a person probably of some note, and of the tribe of Akers; a very aged woman, having lived seven years with a husband, and ever since continued a widow of about eighty-four years; a great age, of comprehending the whole of her life; but if reckoned as her years of widowhood, will carry her age at lowest to above a hundred years. Yet though so old, she constantly attended the stated worship of the temple morning and evening, and on all solemn occasions; and was much in falling and prayer, a singular influence of piety and devotion. [2.] Her testimony concerning Jefus is recorded. Just at the instant that Simeon was discoursing concerning him, she came in; and with thanksgiving and praise to the Lord, confirmed what he had spoken concerning this child. And among all her religious acquaintance, who were expecting the Messiah's appearing, and looking for his redemption, the spake of the Sun of Mary, as the person raised up of God for this great design. Note, (1.) They who are constant at the temple, and careful to keep up communion with God, will find many a blessed and happy visit from him which they perhaps little expected. (2.) They who know Jefus themselves, are in duty bound to spread that knowledge far and wide, and to endeavour to bring others to an acquaintance with his salvation. 39. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40. And the child grew, and waxed strong; in spirit, filled with wisdom; and the grace of God was upon him. 41. Now his parents went to Jerusalem every year at the feast of the past, and when he was twelve years old, 45. And when they had fulfilled the days, as they returned, the child Jesus carried behind in Jerusalem; and Joseph and his mother knew not of it. 44. But they supposing him to have been in the company, went a days journey; and they sought him among their kinsfolk and among their acquaintance. 45. And when they found him not, they turned back again to Jerusalem, seeking him. 46. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. 47. And all that heard him were astonished at his understanding and answers. 48. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold thy father and I have sought thee forrowing. 49. And he said unto them, How is it that ye sought me? will ye not that I must be about my Father's business? 50. And they understood not the saying which he spake unto them. 51. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. 52. And Jesus increased in wisdom and stature, and in favour with God and men. Our curiosity might have tempted us to wish for some more large and particular accounts of the infancy and childhood of Jesus; but as till his public appearance in the character of the Messiah we had no particular need of it, all that the Holy Ghost hath been pleased to record of the first twenty-nine years of his life, is contained in these few verses; where some beams of his glory, even from his earliest days, are seen to break forth, as presages of his future greatness. 1. After he was presented in the temple, till twelve years of age, he for the most part lived with his parents at Nazareth, whither they were directed to go, after their return from Egypt, Met. ii. There he grew up as other children do; and as his stature increased, and reason began to dawn, he displayed the most uncommon natural abilities; was endowed with wisdom far beyond his years; and instead of that foolishness which is bound up in the heart of all other children, and immediately begins to discover itself with the first dawnings of sense, in him nothing was seen of folly or perseverance. The grace of God eminently governed his spirit and conduct from his tenderest years, and the favour of God towards him appeared most evident and singular. 2. At the age of twelve, he gave some amazing evidences of his extraordinary wisdom, and some intimations of the great work he had in view. [1.] At this time he went up to Jerusalem with his parents to the past, where all the males, from that age, were commanded to appear to celebrate this solemnity. Nate, it is highly incumbent on parents to acquaint their children because with their covenant relation to God, and to endeavour to engage them early, with their own free choice, to surrender themselves up to him as his willing servants. [2.] When they had stayed during the seven days of the feast, and then sat out on their return for Nazareth, the child Jesus carried behind in Jerusalem; probably when they went up to worship, on the morning before they proceeded on their journey, he left them in the temple; and as the men and women travelled in different companies, each of his parents supposed he had been with the other, or with some of their kinsfolk; great numbers of which travelled together, till at even, when they met, on their surprise they missed their Son; and after a fruitless search among all their kinsfolk and acquaintance, they turned back to Jerusalem in the morning to seek for him. Nate, (1.) They who have lost the presence of Jesus, after having ever tailed the blessedness of his company, cannot but be solicitous to find him again, and will enquire earnestly, Sour ye him whom my soul breath? (2.) Our kinsfolk and acquaintance are too often unable to direct us to Jesus, we must go farther for our information. [3.] At last they found him on the third day in the temple, in one of the chambers, probably where the Sanhedrim sat, or where the wise men instructed their catechumens; there Jesus was, among other young persons, hearing their discourses, answering their questions with the most amazing acuteness, and proposing others to them, which shewed uncommon wisdom and penetration, informeth that they were all astonished at the sagacity of his replies, and the depth of his understanding, so exceedingly beyond his years; and such as made him appear worthy a place among the highest rabbits, instead of a seat at their feet as a catechumen. [4.] Having found him, they were amazed to see him thus admired and esteemed by the doctors; and his mother began entirely to repudiate with him on his stay, which had given them such anxiety and grief; but he greatly rebukes her folli- citude, who, after all that had passed, ought not to be surprised at finding him there. When should he be so properly as in the courts of his Father's house, and what so far an employment for him, as to be thus about his Father's business? But they understood not his meaning: his regal office, as the Messiah, the son of David, they believed; but his prophecies character, and the nature of his spiritual kingdom, they seem not yet to have known. 3. He returned to Nazareth, submitting to his parents in every instance of blind duty, and his mother stored up his sayings in her mind; expecting, that though the now understood them not, hereafter they would be explained more fully. Till he was near thirty years of age, he continued in this obscure abode, and under the government of his parents, probably working as a carpenter for their maintenance and his own: and as he advanced to manhood, his attainments in wisdom and understanding were amazing, his faculties most enlarged, and his soul filled with all those gifts and greens which the human nature, by its union with the divine, was prepared to receive. Thus he grew highly in God's favour, and admired and esteemed by all who were acquainted with his singular excellence. Nate, (1.) Let children, when grown up, learn of Jesus' instruction to their parents; that is a duty we must ever pay. (2.) Though the truths of God which we are taught may not at first be understood by us, yet the knowledge of them will prove highly useful, when afterwards God gives the spiritual understanding. (3.) Those children are indeed their parents glory and joy, whose wisdom and grace increase with their years, and exceed them. In this chapter we have, 1. The beginning of John's baptism, and the steps and intention of it, ver. 1—6. His exhortation to the multitude, ver. 7—9. And the particular instructions he gave to those who desired to be told their duty, ver. 10—14. 2. The notice he gave them of the approach of the Messiah, ver. 15—18, to which is added (though it happened after what follows) the mention of his imprisonment, ver. 19, 20. 3. Chief coming to be baptized of John, and his entrance therein upon the execution of his prophecies office, ver. 21, 22. 4. His pedigree and genealogy recorded up to Adam, ver. 23—38. 1. NOW in the fifteenth year of the reign of Tiberias Cesar, Pontius Pilate being governor of Judea, and Herod being tetrach of Galilee, and his brother Philip tetrach of Iturea, and of the region of Trachonitis, and Lysanias the tetrach of Abilene, 2. Annas and Calaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6. And all flesh shall see the salvation of God. 7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves. We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 9. And now also the ax is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit, is hewn down, and cast into the fire. 10. And the people asked him, saying, What shall we do then? 11. He answered and saith unto them, He that hath two coars, let him impart to him that hath none; and he that hath meat, let him do likewise. 12. Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13. And he said unto them, Exact no more than that which is appointed you. 14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsity, and be content with your wages. Great expectations had been raised concerning the son of Zacharias from his infancy, and now he appears to answer them. 1. The 1. The time of his entering publicly on his ministry, is here observed. It was in the reign of Tiberius, when Pontius Pilate was governor of Judea, Herod. He was a great leader of Galilæ, his brother Philip of Ituræ, and Lyræ as of Abilene. They were called tetracra, either as having each the fourth part of what was under the dominion of Herod the Great, or as standing in the fourth rank of governors, which are reckoned thus; the emperor, praecosals, kings, tetracra. They were all foreigners, a mark of the sad subjection of the Jewish people, now reduced entirely under the Roman yoke, the sceptre being finally departed from Judah, and the very kingly office abolished in Judea. Annas and Caiaphas being the high-priest, not that they both bore that office at the same time, but Annas had been, and Caiaphas was now in that station; or as some fuppofe, Annas was the fugan, or chief of the priest, who stood next to the high-priest in rank and honour. 2. The origin and tendency of his ministry is declared. The word of God came to him in the wilderness, he was inwardly moved by the Holy Ghost to go forth, being endowed with extraordinary gifts and graces, and possessed of the spirit of prophecy; and hereupon leaving the solitude where he had hitherto abode, he came into a more populous part of the country near to Jordan, preaching publicly the necessity of repentance, and admitting to his baptism those who made profession of it, as the sign and seal of the remission of their sins. Note, all who by faith turn to Jesus, and repent them truly of their sins, are assured of their pardon. 3. John herein eminently fulfilled the prophecy of Isaiah, chap. xi. 3—5. He was the voice of one crying in the wilderness, loud and vehement, prepare ye the way of the Lord into your hearts, by a deep and humbling sense of your sins made his paths straight; let every obstruction from pride and ignorance be removed, as the harbinger clears the way for the entry of the king. Every valley shall be filled, the lowly and depressed with his shall be raised up by pardoning grace and divine consolations; and every mountain and hill shall be brought down, the proud and self-righteous shall be humbled into the hail of humiliation, or sink into the belly of hell; and the crooked shall be made straight, the perverse dispositions and conduct of sinners shall by divine grace be reexisted; and the rough ways shall be made present, the most untraceable spirits forfeited and fudulent, or every difficulty in the way of men's receiving the Messiah shall be removed. And all flesh, not of the Jews only, but of the Gentiles also, shall be the salvation of God; many of all nations, ranks, and ages shall embrace the gospel of Jesus, and partake of his eternal redemption. 4. He addecessed himself with very awakening language to the multitude who came to him. He charges them as a generation of voters, full of venom, hypocrisy, and sacrificial futility; and also, who hath warned you to fire from the wrath to come from the national judgments ready to descend upon them, or the more terrible and eternal vengeance hanging over every guilty sinner's head. He warns them therefore of the necessity of a speedy and real change of heart and life, evident in the fruits of all holy conversation and godliness; without which, their beailed privilege as Abraham's descendants, would profit them nothing, but rather aggravate their guilt. God wanted them not; he could, and would, from stones, from Gentiles, raise up a more illustrious and numerous race, the heirs of Abraham's faith, his spiritual children, who should supply their place, if they continued hypocritical and impenitent: now therefore the call of mercy was sent to them, that they might prevent their impending doom, before the ax of divine vengeance was laid to their coats; and they, as barren trees, cut down and call into the fire, utterly destroyed as a nation; and as the sinners of old, suffering also the vengeance of eternal fire. Note, (1.) The future hath no moment to hide, death and judgment are at his heels. (2.) No outward privilege can profit those, whose hearts remain unrenewed and unholy. (3.) True repentance will be seen by its fruits; the change will be internal, universal, evident, abiding. (4.) It is a fearful thing for an impenitent soul to fall into the hands of the living God. 5. The Pharisees and Sadducees were probably disguised at these hard sayings, and left him; but the people, the publicans and soldiers, were deeply affected, and earnestly solicitous to know what those fruits of repentance were, which they were required to produce: and a blessed symptom it is of real conversion, when we are thus diligent to enquire what is the mind of God, and really disposed through grace to follow it. To these, therefore, John directs his instructions suited to their several circumstances and temperatures. (1.) To the people in general he recommends a liberal distribution to the necessities of their brethren; supplying them according to their ability with food and raiment; and where the call was urgent, straining themselves rather than suffer their neighbours to perish with cold, or be banished with hunger; and a truly charitable soul is not only to his power, but sometimes above his power, willing. (2.) To the publicans, the collectors of the public taxes, many of whom were Jews, he gave in charge that they should use no exactitude, nor levy more than the government demanded. VOL. II. Their employment, though in general odious to the people, was not in itself unlawful, whilst they demeaned themselves in it with justice and integrity. (3.) To the soldiers, who seem to have been also Hebrews, perhaps the guards of Philip, or Herod, he said, do violence to no man, extort nothing from the people by threatening, behave not insolent, nor outrageous in your quarters; when employed in war, use no unnecessary devastations, nor wanton cruelty; neither accept any faith, neither their comrades to their officers, or the people where they might be stationed, through malice, or for the sake of money; and be content with your wages, neither increasing them by plunder, nor seeking to advance them by mutiny; a caution well deserving the notice of all servants, who, if once they give way to discontent, will soon be tempted to use unlawful means to gratify their covetousness. 15. And at the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16. John answered, saying unto them all, 'I indeed baptize you with water; but one mightier than I cometh, the latcher of whose shoes I am not worthy to unloose: 'he shall baptize you with the Holy Ghost, and with fire. 17. 'Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18. And many other things in his exhortation preached he unto the people. 19. 'But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20. Added yet this above all, that he shut up John in prison. We have here, 1. The general expectations which the people were in of the Messiah. The sceptre was departed from Judah, and the prophecies of Daniel concerning him now required his coming; which made many turn their eyes to John, who appeared with marks of such singular distinction, and spoke with such authority and zeal, that they began to suspect this might be the long-expected Messiah. 2. John immediately undeceived them, disclaiming all pretensions to that honour, and directs them to expect shortly the Great Prophet, whose forerunner he was. The meanest office under him he acknowledges himself unworthy to discharge; and his baptism was not worthy to be compared with the more powerful and efficacious influences of that Holy Ghost, that, under the ministry of Jesus, should be abundantly dispersed, and act, like fire, with refulfies energy upon the souls of men. By his gospel he would make a thorough separation between the faithful and the hypocrites, and by his judgments on the Jewish people (seem them away as the chaff before the fan); and, when he hath gathered in his chosen, the wheat, into his garner, the wicked, the self-righteous, and the apostate, will be cast into the everlasting burning. An awful declaration, which deserves the most awakened attention. These and many other things did John with great freedom and fidelity deliver, preaching the glad tidings of the gospel (1605.1.1) to the people, and urging upon their consciences the importance of the truths he declared. Such ministers ought all, who are put in trust with the gospel, to be; warm, zealous, indefatigable, free, copious, evangelical. Then may we expect to reap the fruit of our labours, in a harvest of immortal souls. 3. After a short but glorious course of about a year and a half, a sudden flop is put to the Baptist's ministry by a most unjust imprisonment. Unable to flatter, yea zealous to reprove the most exalted sinners, Herod the tetrarch escaped not his sharp rebukes for the complicated crime of taking his brother Philip's wife, and marrying her even during his life, and though the had children by him; thus joining incels to adultery; and for all the other evils which Herod had done, which were many and notorious. Exasperated at this plain and faithful dealing, he added this to all his other wickedness, that he shut up John in prison, and after a while was prevailed upon to take away his life. Note, (1.) When God's ministers are thus compelled to an involuntary silence, their sufferings speak as loud as their sermons. (2.) Mysterious are the ways of Providence. The excellent of the earth become a prey to perniciousness, who triumph at their fall. Where, will some say, is the God of judgment! Wait a moment. The mystery will soon be unfolded. 21. Now when all the people were baptized, 'it came to pass, that Jesus also being baptized, and praying, the heaven was opened: 22. And the Holy Ghost descended in a bodily hope like a dove upon him, and 'a voice came from heaven, which said, 'Thou art my beloved Son, in thee I am well pleased. 23. And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24. Which was the son of Matthai, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Edi, which was the son of Nagge, 26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Judah, 27. Which was the son of Joanna, which was the son of Y Rhefa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28. Which was the son of Melchi, which was the son of Addi, which was the son of Colam, which was the son of Elmodam, which was the son of Er, 29. Which was the son of Jole, which was the son of Eliezer, which was the son of Jerim, which was the son of Matthai, which was the son of Levi, 30. Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31. Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, 32. Which was the son of Jeffe, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Nassifon, 33. Which was the son of Aminadah, which was the son of Aram, which was the son of Efrom, which was the son of Phares, which was the son of Juda, 34. Which was the son of Jacob, which was the son of Ifaar, which was the son of Abraham, 35. Which was the son of Thara, which was the son of Nachor, 36. Which was the son of Saruch, which was the son of Nagau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 37. Which was the son of Sainon, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 38. Which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 39. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. The Evangelist finishes the history of John's ministry, which continued near a year after Christ's baptism, before he enters upon the public appearance of Jesus. 1. After a multitude of others had been baptized, at last Jesus also comes to John, and is baptized of him in Jordan: when, looking up in prayer to his Father, instantly the heaven were opened, and the Holy Ghost in a bodily shape descended upon him, both to qualify him for his mediatorial work, and to be a Sign to John that he was the Messiah; which was farther confirmed by an audible voice from heaven, God the Father testifying his delight in this Son of his love, and his perfect satisfaction in his undertaking. Note, (1.) Christ prayed, to set us the example. In this way the communion between earth and heaven is to be maintained. (2.) If God be well pleased in his Son, then may we confidently rest our souls on him as our Saviour, and never doubt of the fulness of the redemption he hath obtained for us. 2. The age and pedigree of Jesus are recorded by the Evangelist. He was about thirty years of age when he entered upon the mediatorial office. Descended from David by his mother's fate, whose genealogy is here given, as well as by Joseph's his reputed father. Some difficulties occur, in comparing the genealogies. Joseph, said in Matthew to be the son of Jacob, is here said to be the son of Heli, which some avoid by reading the words (as was supposed the son of Joseph) in a parenthesis, intimating that in reality Jesus was the son of Heli, Mary's father. Or Joseph, being her husband, might be called, in right of his wife, Heli's son. Some have observed also, that the words (as was supposed) as it was supposed, may be rendered as it was found in the record of the genealogy, which the Evangelist copied, and none at that time ever contradicted. The inferring the name of Cainan between Sala and Arphaxad is of more difficult solution, it not agreeing with the Hebrew copies, nor any ancient version except the Seperagint, and is thought not to have been there originally; but that some early transcriber of Luke's gospel inferring this name by mistake, it afterwards crept into that translation. The matter indeed is of little moment, and doth not in the least affect our salvation. Some, to whose sentiments I accede, chose to carry the name of Jesus through all his ancestors, instead of concealing each with his immediate predecessor. As thus, Jesus the son of Heli, of Matthai, &c. till we come to the top of the line, as the son of Adam in his human, the Son of God in his divine nature; uniting both in his own person, and yet not two, but one Christ. We left Christ nearly baptized, and owned by a voice from heaven, and the defects of the Holy Ghost upon him. Now in this chapter we have, 1. of further preparation of him for his public ministry by his being tempted in the wilderness. 2. His entrance upon his public work in Galilee, ver. 14, 15. particularly, (1.) At Nazareth, the city where he had been fired up, ver. 15—20, which we had no account of before in Matthew. (2.) At Caporona, where, having pretended to admonition, ver. 31, 32. he cast the devil out of a man that was possessed, ver. 33—37. Cured Peter's mother-in-law of a Jew, ver. 38, 39. And many others that were sick and possessed, ver. 40, 41. And then were and did the same in other cities of Galilee, ver. 42—44. 1. AND Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness. 2. Being forty days tempted of the devil; and in those days he did eat nothing; and when they were ended, he afterward hungered. 3. And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. 4. And Jesus answered him, saying, It is written, that man shall not live by bread alone, but by every word of God. 5. And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. 6. And the devil said unto him, All this power will give thee, and the glory of them; for that is delivered unto me, and to whomsoever I will give it. 7. If thou therefore wilt worship me, all shall be thine. 8. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9. And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thylèlf down from hence. 10. For it is written, He shall give his angels charge over thee, to keep thee. 11. And in their hands they shall bear thee up, left at any time thou daft thy foot against a stone. 12. And Jesus, answering, said unto him, It is said, Thou shalt not tempt the Lord thy God. 13. And when the devil had ended all the temptation, he departed from him for a feafion. As the great enemy of souls had failed the first man in the midst of a paradise of delights, the second man, the Lord from heaven, who came to destroy the works of the devil, that he might render his victory more illustrious, gives the tempter every advantage. Though deep retired in a dreary desert, without human converse, without food, during forty days, to satisfy his hunger, he stood like a rock in the midst of the sea, defying the impotent attacks of the raging shred of darkness. Every full of the Holy Ghost, and just then mounted for his mediatorial office, and furnished with the fallants of divine grace, Satan, to his bitter shame and vexation, found him immoralable, and every attack he made but signaled his own defeat. 1. He tempted him to distrust his Father's care, and insinuated his supplicans of the character he assumed as the Son of God; seeking to shake the faith of the Redeemer, and challenging him to give a proof of it by working so needed a miracle for his own supply. But Jesus refused to gratify him; and by the sword of the Spirit, the word of God, found his affailless, satisfying his confidence in his Father's provision for him, refusing to take the matter out of his hands, and persuaded that he could by other means than by bread alone preserve his life and satisfy his hunger. Hereby teaching us, (1.) Under every temptation to have recourse to the word and promises of God. (2.) Not to give place to the devil, by harbouring for a moment his suggestions. (3.) Never to desire to be out own caverns, or think by our own contrivance and wisdom, exclusive of God, to extricate ourselves from our difficulties, or gain our own ends, but quietly to resign ourselves to him, themselves to his providences, and constantly depending upon his blessing and support. (4.) That we should not subpoena God's favour by his outward dissertations, nor call in question our adoption of him, though never so severely exercised. Many of God's dearest children have known the teachings of hunger, to prove their faith and try their patience. 2. He tempted him with the enticing offers of temporal grandeur. This St. Matthew places the last, and such it seems to have been; though Luke invests the order. Taking him up into a mountain, the devil in a moment carried all the kingdoms of the world in their greatest glory to pass in review before our Lord, Lord, as if to donate and charm him with their united splendor: then boldly challenging them as his own, as if delivered to him, either by the Most High, which was false; or by the willing subjection of these nations and their kings, who yielded themselves up to the devil's power; and, as Lord of all, he pretends therefore a right to dispose of them at his pleasure: on one condition he proffers to lay them all at the feet of Jesus, and constitute him the universal foreword, if thou wilt worship me, all shall be there. With indignation and abhorrence at such insistence and impiety, he repels the tempera's offer; and, still drawing his weapons from the sacred magazine of Scripture, condemns the daring attempt of this hateful spirit thus to invade the divine prerogative, and confounds him with producing that eternal and invariable rule of worship, Thou flattit worship the Lord thy God, and him only flattit thou ferve. Nate, All adoration of Satan, angels, and the Virgin, is in fact but the worship of Satan, and as much a sacrifice to devils, (1 Cor. x. 20.) as the religious services of Paganism. 3. Once more the devil returns to the charge, and, since Christ is unmoved with grandeur, and unshaken with delhath, he tries to fill him with unwarrantable presumption; and, setting him on a pinnacle of the temple, hid him with himself down into the court of worshippers below; and, if he was really the Son of God, to prove it by such a sign from heaven as the Jews fought, which, he suggests, would not fail of engaging them to receive him as the Messiah; nor could there be danger in the experiment, since God had given him an express promise of protection, and he was under angelic care, Pfaile xci. 11. 12. Christ seemed to lay such fires upon the Scripture, therefore Satan quotes it too to support his cause. The word of God, in the hands of wicked men, is thus often perverted and wrestled to serve the vilest purposes. But Jesus detects Satan's fallacy. God is to be trusted, not tempted, as it is written, Deut. vi. 16. In the way of duty he will hold us up: if, without any warrant from him, we expels ourselves to needless danger, we have not the truth ground to hope for preservation. Utterly defeated now, the devil quits the field, covered with shame; in malice still inveterate. Waiting therefore for a more favourable reason, he departed, resolving to seize the first occasion of returning with sharpened malignity; See Luke xxii. 23. 14. ¶ * And Jesus returned in the power of the Spirit into Galilæ: and there went out a flame of him through all the region round about. 15. And he taught in their synagogues, being glorified of all. 16. ¶ And he came to Nazareth, where he had been brought up: and as his custom was he went into the synagogue on the Sabbath-day, and stood up for to read. 17. And there was delivered unto him the book of the prophet Efraim: and when he had opened the book, he found the place where it was written. 18. The Spirit of the Lord it upon me, because he hath amassed 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. 19. To preach the acceptable year of the Lord. 20. And he closed the book, and he gave it again to the minister, and for down: and the eyes of all them that were in the synagogue were fastened on him. 21. And he began to say unto them, This day is this scripture fulfilled in your ears. 22. And all have him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, 'Is not this Joseph's son? 23. And he said unto them, Ye will surely say unto me this proverb, Phylician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. 24. And he said, Verily I say unto you, 'No prophet is accepted in his own country. 25. But I tell you of a truth, Many widows were in Israel in the days of Efraim, when the heaven was shut up three years and six months, when great famine was throughout all the land: 26. But unto none of them was Efraim sent? save unto Sarapta, a city of Sidon, unto a woman that was a widow. 27. And many logers were in Israel in the time of Efraim the prophet: and none of them was cleansed saving Naaman the Syrian. 28. And all they in the synagogue, when they heard these things, were filled with wrath. 29. And rose up and thrust him out of the city, and led him unto the + brow of the hill whereon their city was built; that they might cast him down headlong. 30. But he, passing through the midst of them, went his way. 9. 14—30. Having vanquished his infirmal for so the wilderness, Jesus enters upon his ministerial office, and publickly appears, destroying, by his doctrine and miracles, the power of Satan over the bodies and souls of men. 1. In the power of the Spirit he returned to Galilee, strengthened with might in the inner man for the arduous work which he had undertaken; and immediately he for himself to discharge his high commission, preaching in their synagogues the gospel of the kingdom; and such power accompanied his word, and such miracles confirmed his doctrine, that the people in general admoned and extolled him, and his fame quickly spread through all that country. 2. After passing through other parts of Galilee he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up to read some section of Scripture, as was usually done on that day: and a most laudable custom is this, in every worshipping assembly, to read the word of God. The volume, which was delivered to him for this purpose by the minister of the synagogue, contained the prophecy of Haah; and, unrolling the parchment on which it was written, he found the place, Isa. 1. 2., which spoke so evidently of himself. Whether it was the portion of Scripture for the day, or that he chose it as the proper introduction to his discourse, is uncertain; but, whichever was the case, it gave him the fourth opportunity to describe his own office and character, and left them inexcusable who should reject him, notwithstanding the voice of the prophets read every Sabbath-day. (1.) The text gave a full account of the Redeemer's undertaking. 1. He was eminently qualified for his arduous work by that plenitude of gifts and graces conferred upon him by the Spirit of the Lord; and fully commissioned by this sanction from the Holy One for the discharge of his meditated office. 2. The great end of his mission is set forth. (1.) To preach the gospel to the poor, to evangelize them; not only to speak to their ears, but to make his work effectual, to convert their hearts. And by the poor are meant not merely the indigent and common people, though of such were Christ's disciples chiefly taken, but the poor in Spirit, who, convinced of their spiritual wants and overbeliefness, would gladly embrace that free pardon, righteousness, and salvation, which the gospel revealed to them. (2.) To heal the broken-hearted, which thus pierced their souls with sorrow, and which troubled consciences and corrupted hearts nothing but the balm of his blood and grace could relieve and cure. (3.) To preach deliverance to the captives, to sinful souls enslaved by Satan's power. Their chains of guilt are broken through the atonement of Jesus, and by his it out they are delivered from the bondage of corruption into the glorious liberty of the sons of God. (4.) To preach recovering of sight to the blind, to open the darkened understanding of fallen man, and to shine into his heart, communicating the knowledge of the salvation which is by grace. (5.) To set at liberty them that are bruised, to break off the galling yoke of the law from the necks of those who, under a spirit of bondage, continued miserable and unhappy; and, in its head, to give them the spirit of adoption, and liberty from every shawl fear. (6.) To preach the acceptable year of the Lord, that joyful year of gospel jubilee, when insolvent benners shall obtain free remission of all their sins, deliverance from their miseries, reformation to the divine favour, and their forfeited inheritance in the heavenly Caesars. (2.) Having read this text, and delivered the roll again to the minister, he set down, as was the custom of the Jewish doctors, and began to discourse at large on all the various particulars; shewing how the words referred to the Messiah and his office, and were that very day fulfilled in himself. 3. The audience hung with attention on his lips, their eyes eagerly fastened on him, and admiration seized every hearer; such eminent wisdom, such energy of disarm, such misery and grace, appeared in all his words and his adderers, that they were astonished above measure, especially manifesting the manner of his birth and education. Is not this 'Joseph's son, the carpenter? Which, though it increased their wonder at his discourse, prejudiced them against his person, and would not suffer them to admit the application to himself of this high office of the Messiah. Nate, (1.) To have our eyes directed to the minister serves often to fix the attention to his discourse. (2.) Many admire the preaching, and are pleased with the deance, whose hearts are never truly converted by what they hear. 4. He anticipates and answers the objection he saw rising in the hearts of many against him. Ye will surely say to me this proverb, Phylician, heal thyself: if thou art the wondrous Preludence, as reported, shew it, by working the same miracles at home which we have heard done in Capernaum. But, in answer hereunto, he assures them, that, if he did the same or greater wonders amongst them, he knew their prejudices against him were such, they would notwithstanding reject him, no prophet being accepted in his own country; they would still think mostly of him who had known his parentage and education, and both used for so long a time to regard him as vastly their inferior. But he shows them, that though he with-held his favour from them it would be no proof against him, since he had the examples of former prophets to plead, and God was the foregoing dispoise of his own gifts, and bestows them not on those whom men judge most fit, but on such as he pleases. Thus Elijah supported ported miraculously a widow of Sarepta, a Gentile city, during the famine which raged, whilst many as necessitous remained in Israel without any such relief; and Elifba also, puffing by the multitude of his own leprous countrymen, cleansed only Nasman the Syrian, a Genuile, and hereditary enemy to Israel. As great or greater objections would therefore lie against these prophets than they suggested against him. 5. The people were highly exasperated at the reproach which they apprehended was couched under these instances, as if they of Nazareth were as wicked as the Israelites in the days of Ahab, and that even Gentiles would be preferred before them in the divine regard. Though so lately they admired his gracious words, this application cut them to the heart; and, rising in a popular tumult, they cast him out of the synagogue, hurried him through the city, and, dragging him to the brow of the hill on which their city was built, intended to hurt him headlong down, and dash him in pieces. Note, It is a mercy that even the madness of the people is under a divine refitment: else how many of God's faithful ministers had met an untimely death? 6. Jesus did appoints their malice. His time to suffer was not yet come, and therefore, by his divine power, either holding their eyes, or rendering himself invisible, or striking them to the earth, as the guard who afterwards came to arrest him, he passed safe through the midst of them, leaving them to their impenitence and ruin. Note, They who reject Jesus and his gospel are justly given up to a reprobate mind. 31. And came down to Capernaum, a city of Galilee, and taught them on the Sabbath-days. 32. And they were astonished at his doctrine: for this word was with power. 33. And in the synagogue there was a man which had a spirit of an unclean devil, and cried out with a loud voice, 34. Saying, 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. 35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And, when the devil had thrown him in the midst, he came out of him, and hurt him not. 36. And they were all amazed, and spake among themselves, saying, What a word is this? for with authority and power he commandeth the unclean spirits, and they come out. 37. And the fame of him went out into every place of the country round about. 38. And he arose out of the synagogue, and entered into Simon's house: and Simon's wife's mother was taken with a great fever; and they brought him for her. 39. And he stood over her, and rebuked the fever, and it left her. And immediately she arose and ministered unto them. 40. Now when the sun was setting, all they that had any sick with divers diseases brought them unto him: and he laid his hands on every one of them, and healed them. 41. And devils also came out of many, crying out, and saying, 'Thou art Christ the Son of God. And he rebuking them, suffered them not to speak: for they knew that he was Christ. 42. And when it was day, he departed, and went into a desert place: and the people fought him, and came unto him, and stayed him, that he should not depart from them. 43. And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. 44. And he preached in the synagogues of Galilee. When Jesus departed from Nazareth he returned to Capernaum, and, as usual, on the Sabbath-day he taught the people in their synagogues, to the astonishment of all who heard him; such divine authority and commanding energy accompanied his word. In proof of the doctrine he advanced, we have here, 1. A notable miracle performed in the presence of the congregation where he preached; for Mark I. 23. A man with the spirit of an unclean devil was in the synagogue. Filled with enmity against Christ and his gospel, and terrified with just fears that Jesus would dispossess him, the devil, using the man's organs of speech, cried out, Let us alone, &c. Their wicked spirits dread their doom, and fearfully look forward to their terrible judgment. They knew the power of Jesus of Nazareth, for they had proved it in the wilderness; and, fully satisfied concerning his mission, they confess him to be the Holy One of God, though with no kind intention; malice dictated here the language of truth, and they would fain fix upon him the suspicion of a confederacy with them, by bearing such an honourable testimony to him. But Jesus in a moment silences this foul send, and with a word rescued the miserable sinner from his power. With rage, compelled to depart, the devil vented his last efforts, throwing the man down with violent convulsions, as if he would have torn him in pieces; but his power was broken, he was unable to hurt him, and the cure was complete. Amused, the whole congregation beheld and questioned with each other concerning a miracle so wondrous and uncontellable. Never had such power and authority appeared before, that with a word the internal spirits should thus be dispossessed, without the least ability to make resistance. And immediately the same of the cure spread far and wide. Note, The power of Satan, as an unclean spirit, over the souls of men, is still exceeding great, and nothing but the powerful word of gospel-grace can cast him out. 2. No sooner was he returned from the synagogue than Peter's wife's mother, who lay ill of a fever, experienced his healing grace. At the request of some of the company, who mentioned her disorder, he arose, stood by her bed-side, rebuked the fever with a word, and instantly she was so perfectly relieved to health as to be able to wait on the gordin who were in the house. Note, (1.) When they who are near and dear to us are sick, we must beseech Jesus on their behalf; and the prayer of faith still availeth much. (2.) They who are relieved to spiritual health by the Sanious's grace, will be ready to discharge every kind office of love and service to the least of his people. 3. A multitude of other cures were performed by him the same day at even. All who had friends or relations diseased applied to him, and, whatever was their malady, he with a touch healed them all: even devils, unable to stand before his word, came out of those that were possessed, confessing him to be the Messiah; but he silenced them, refusing to receive any testimony from such as they were. Note, When they who we know bear enmity towards us speak us most respectfully, their civilities are to be most suspected of design. 4. Early next morning he departed from Capernaum to a solitude for retirement. Thither the people followed him, and intreated him to return to their city: but he chose to diffuse the favour of his gospel, and dispense his miracles of mercy in the country around; for this was the design of his mission, to be a general blessing. Note, (1.) They who have much public work have especial need of seasonable retirement also. To be alone with God is the best preparative for the gospel. (2.) They who have found Christ's presence so desirable, naturally wish for its continuance. And though he refused his bodily presence to them, he hath engaged to his people, who seek him, that he will abide with them for ever. In this chapter we have, 1. Christ's preaching to the people out of Peter's ship, ver. 1-3. 2. The miraculous draught of fishes, ver. 4-11. 3. His cleansing the leper, ver. 12-15. 4. A short account of his private devotion and public ministry, ver. 16, 17. 5. His care of the man, and of the palsy, ver. 18-26. 6. His calling Love the publican, and conversing with publicans on that mission, ver. 27-32. 7. His justifying his disciples in not falling is frequently as the disciples of John and the Pharisius did, ver. 33. ad Anem. 1. AND 'it came to pass, that as the people pressed upon him to hear the word of God, he stood by the lake of Gennesforth. 2. And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3. And he entered into one of the ships, which was Simon's, and prayed him that he would thrall out a little from the land: and he sat down, and taught the people out of the ship. 4. Now, when he had left speaking, he said unto Simon, 'Lanch out into the deep, and let down your nets for a draught. 5. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. 6. And, when they had this done, they inclosed a great multitude of fishes; and their net brake. 7. And they beckned unto their partners which were in the other ship, that they should come and help them. And they came and filled both the ships, so that they began to sink. 8. When Simon Peter saw it, he fell down at Jesus's knees, saying, 'Depart from me, for I am a sinful man, O Lord. 9. For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10. And so was also James and John the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch them. 11. And, when they had brought their ships to land, they forsook all, and followed him. Vaff was the concourse that attended the preaching of Jefus; and whilst the Scribes and Pharisees, the will doctors of the law, despised him, the common people were eager to hear him, and pressed through the crowd to get nearer. Hereupon, 1. Christ desired the use of a fisherman's boat, for the greater convenience of being heard, and to be less incommoded with the throng; and there he sat down and taught the people who stood before him on the shore. 2. When he had done preaching he desired Simon, in whose boat he was, to launch out farther into the lake and let down their nets. Simon told him the ill sacred they had met with; but, though they had wearied themselves all night, and walked their nets, if he hid them they would cheerfully make another trial. Nate, (1.) The most diligent and laborious sometimes meet with disappointments, and are apt to be discouraged by the little fruit they see of their labours; but they must perish in the way of duty, and leave the event to God. (2.) If our bread be easily earned, and our rest sweet unto us, we should remember charitably those who labour hard for little gain, and wake, at their toils, when we are sleeping. 3. Most amazing was the quantity of fishes they inclosed: their net began to give way with the weight; and, unable to draw them up themselves, they beckoned to their partners to come to their assistance, and loaded both their boats to deep, that they were in danger of linking. Peter was now abundantly repack for the loan of his boat; and in this display of his Master's power in the sea, as well as on the land, might be confirmed in his faith of the doctrine which he delivered. 4. Peter, deeply affected with what he saw, and perceiving the danger they were in, fell down at Jefus's head, and, under the deepest sense of his own unworthiness, cried out, saying, Depart from me, for I am a joyful man, O Lord. Conscious of his guilt and sinfulness, he trembled, lest the Lord was come to punish instead of blessing him; and was afraid of his very mercies; for he was oftenified, and all that were with him, at the draught of fishes they had taken; though brought up to this business from their youth, they had never seen any thing at all to be compared with this in their whole lives. Nate, (1.) The best of men are joyful men, and need continually to fall at Jefus's feet in deepest self-absolument. (2.) Though we have grievously offended our Lord, we may not say, Depart from me, but, Stay with me, or, Return to me in mercy; for nothing but his pre-duce and grace can keep us from linking. 5. Jefus quiets their tears. He is not come to them in anger, but in mercy: and he hath still greater kindness in store for them than this cargo of fishes; therefore he said unto Simon, Fear not; from henceforth thou fault catch man, and he more successful in calling the gospel-ness, and drawing greater multitudes out of the depths of sin and misery to life and salvation. Which was eminently fulfilled, Acts ii. 41. 6. No sooner were they come to land than Simon and Andrew, and the sons of Zebedee their partners, obeying his call, immediately left their boats, and all they had, quitting their employment at the time when it appeared most successful, and commenced thenceforward constant attendants on the Lord Jefus. Nate, They who know the blessedness of Christ's service will count nothing too much to part with for his sake. 12. ¶ And it came to pass, when he was in a certain city, behold, a man full of leprosy: who, seeing Jefus, fell on his face, and besought him, saying, Lord, if thou wilt, thou can't make me clean. 13. And he put forth his hand, and touched him, saying, I will; he thou clean. And immediately the leprosy departed from him. 14. And he charged him to tell no man: but go and shew thyself to the priest, and offer for thy cleansing according to Moses commanded, for a testimony unto them. 15. But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. 16. ¶ And he withdrew himself into the wilderness, and prayed. We have here, 1. The cleansing of the leper. This story both the former evangelists have recorded. It affords us, (1.) A striking emblem of our true state. So corrupt is our nature; so spotted are our souls; so loathsome in the eyes of God; and by all human means so utterly incurable is the disease of sin. (2.) It directs us where our only hope lies, even in Jefus, the great physician. To him, with deep humiliation and confusion of face, in the sight of our own vileness, should we make application; crying earnestly for his healing grace; depending on his power to save to the uttermost; and calling ourselves wholly on his mercy. (3.) Christ appears a gracious Saviour, ready to hear the prayer of the poor desirous, and able to save to the uttermost all who come to him: both to pardon the sinner's guilt, however VOL. II. aggravated; and to deliver him from the power of his corruptions, however inveratase. (4.) Every cleansed sinner will obediently follow the commands of Jefus; will offer up himself a living sacrifice to God; and in the blessed, evident, and universal change wrought upon him, will leave those without excuse, who will not acknowledge the divine power and grace magnified in such a conversion. 2. Great multitudes reported to him from every quarter to hear him and to be healed. The more he thought to be hid, the more his fame spread. The gratitude and transport of joy this poor man felt on his cure would not permit him to hold his tongue and conceal the glory of his great benefactor. Mostest worth, that wishes to be concealed, shines the brighter. 3. He withdrew, after the labours of the day, from the crowd, and, retiring into a solitary place, spent some time alone in prayer. To teach us this necessary duty, which nothing should untrench upon or interrupt. 17. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them. 18. ¶ And behold, men brought in a bed a man which was taken with the palsy: and they sought means to bring him in, and to lay him before him. 19. And when they could not find by what way they might bring him in, because of the multitude, they went upon the house-top, and let him down through the tiling with his couch, into the midst before Jesus. 20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21. And the scribes and Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins but God alone? 22. But when I Jesus perceived their thoughts, he, answering, said unto them, What reason ye in your hearts? 23. Whether is easier to say, Thy sins be forgiven thee, or to say, Rite up and walk? 24. But that ye may know that the Son of man hath power upon earth to forgive sins, (he saith unto the sick of the palsy) I say unto thee, Arise, and take up thy couch, and go into shine house. 25. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. Christ ceased not his indefatigable labours. 1. He preached in a house on a week-day at Capernaum, for no day, no place, is unsuitable or unfathable when an opportunity offers to speak a word for God, and for the good of men's souls. Among others of his audience, were a large number of Scribes and Pharisees; who, with no good intention, were come from the distant places, not to hear and learn, but to sit by, to make remarks and cavil; and the power of the Lord was present to heal them, not the Pharisees, but many of the multitude who came to him with their several diseases; thus at least to leave without excuse those who refused the evidence of such incontestable miracles. Nate, (1.) When persons come to hear the word of God, not to point themselves, but to prejudice others against it, great is their guilt. (2.) Though we know the malice of those who watch for our halving, we must not be discouraged from persevering in the way of duty. (3.) The power of the Lord is present to heal wherever his gospel is preached, but they who reject the counsel of God against their own souls, have only themselves to blame for their destruction. 2. Just at that time a paralytic man was brought to Jesus, unable to gain access by the door, because of the multitude, his friends carried him up to the top of the house, and let him down through the roof into the room where Jesus was. Beholding their faith, he pronounces the pardon of his sins; and notwithstanding all the cavils of the Pharisees which he knew, Jesus confirms the divine authority he assumed, by an immediate cure of the paralytic man; proving thereby, that he who could thus foresee, by his own power, remove the effects of sin, had an undoubted right to pardon it. The cure was instantaneous and perfect, and to the menace of all, who were struck with sacred reverence and awe when they saw him, who the moment before lay stretched so helpless, now rise with full strength and vigour, take up his own bed, and go away glorifying God for the astonishing mercy; and the people in general acknowledged, that no such strange miracles were ever before seen or heard of. Nate, (1.) All our diseases are the fruit of sin, and that should ever humble us under them before God. (2.) Jesus hath power to forgive sins, and they who by faith come to him, shall know it by blessed experience. (3.) If our sin be pardoned, the bitterness of sickness and death is passed 6 H away: away: a foul rejoicing in God, as his Saviour, hath nothing to complain of. (4.) When we have received mercy at God's hand, we are bound to ascribe to him the glory due unto his name, and to speak to his praise. 27. ¶ And after these things he went forth, and saw a publican named Levi, sitting at the receipt of cotton: and he said unto him, Follow me. 28. And he left all, rose up, and followed him. 29. And Levi made him a great fealt in his own house: and there was a great company of publicans, and of others that far down with them. 30. But their scribes and Pharises murmured again his disciples, saying, 'Why do ye eat and drink with publicans and sinners? 31. And Jesus, answering, said unto them, They that are whole need not a physician, but they that are sick. 32. I came not to call the righteous, but sinners to repentance. 33. ¶ And they said unto him, 'Why do the disciples of John fall often, and make prayers, and likewise the disciples of the Pharises; but those eat and drink? 34. And he said unto them, Can ye make the children of the bride-chamber fall, while the bridegroom is with them? 35. But the days will come, 'when the bridegroom shall be taken away from them, and 'then shall they fall in those days. 36. ¶ And he spake also a parable unto them, 'No man puteth a piece of a new garment upon an old, if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37. And no man puteth new wine into old bottles; else the new wine will burst the bottles, and be pulled, and the bottles shall perish. 38. But new wine must be put into new bottles, and both are preferred. 39. No man also, having drunk old wine, straightway desireth new: for he saith, The old is better. 9. 27-39. The conversion of the sinner's heart to God is equally a matter of wonder, and as great an evidence of divine power, as cleansing the leper, or raising the dead. We have here, 1. The calling of Matthew, or Levi the publican, and his ready obedience to the command of Jesus; instantly leaving all, he followed him. The vilest sinners, and those who have the greatest obstacles lying in the way of their salvation, are, when Jesus speaks to the heart, effectually wrought upon: Nothing is above his almighty grace. 2. The gracious condemnation of the Lord to those publicans, whom Matthew invited to his house. Our Lord disdained not to sit down with them, and vindicates his conduct from the envious, malicious, and censorious suggestions of the Pharises. He associated not with them as approving their ways, or countenancing them in evil, but as a physician visits the deceased, the whole, at least they who fancy themselves, he need not his care. The business of the Saviour in the world was not with the righteous, or those who were vainly puffed up with a conceit of their own excellence, as was the case of the Pharises, he came to call poor sinners, as the publicans were, to repentance; and would kindly receive them, when sensible of their guilt and sinfulness they turned to him. And he is still the same gracious Lord; no miserable sinner need despair; let him look unto Jesus and be saved; only those perish who know not their need of him, or proudly fancy they are righteous. 3. He vindicates his disciples from the censures of the Pharises respecting sailing. It was not fit they should fall, whilst their Master was with them: they were not yet prepared to endure this discipline. Such authorities might tempt them to draw back, as new fermenting wine would burst old bottles; their exercises must be proportioned to their strength. At present they could not bear it; but hereafter the time would come when losing their Master, and called out to labour in his cause, they would learn to fall, 1 Cor. iv. 11. Not that the Pharises need lay such a fire as upon their own bodily services: though, like new fermenting wine that sparkles high, they made a fair show in the flesh, their form of godliness was not to be compared with the life and power of religion, the old stone, which the disciples possessed, and which every spiritual person, who hath a true relish for the things of God, far prefers. In this chapter we have, 1. A proof of the lawfulness of words of necessity and mercy on the Sabbath-day, ver. 1-11. 2. Christ's retirement for seven prayer, ver. 12. 3. His calling his twelve apostles, ver. 13-16. 4. His saving the mattresses of their under various disciples who made their application to him, ver. 17-19. 5. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man, ver. 20-49. 1. AND it came to pass on the second Sabbath after the first, that he went through the corn fields: and his disciples' plucked the ears of corn, and did eat, rubbing them in their hands. 2. And certain of the Pharises said unto them, Why do ye that which is not lawful to do on the Sabbath-days? 3. And Jesus, answering them, said, Have ye not read so much as this, 'what David did, when himself was an hungred, and they which were with him: 4. How he went into the house of God, and did take and eat the Shew-bread, and gave also to them that were with him, 'which is not lawful to eat, but for the priest alone? 5. And he said unto them, That the Son of man is Lord also of the Sabbath. 6. And it came to pass also on another Sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7. And the scribes and Pharises watched him, 'whether he would heal on the Sabbath-day: that they might find an accusation against him. 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. 9. Then said Jesus 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? 10. And, looking round about upon them all, he said unto the man, 'Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11. And they were filled with madness; and 'commenced one with another what they might do to Jesus. These passages we had before in the other evangelists. The time when the first of these events happened is said to be the second Sabbath after the first, or rather the first Sabbath after the second day of the New-York, from whence were reckoned the seven weeks to the feast of Pentecost. 1. Our Lord vindicates his disciples from the censures of the Pharises; and powers, by the example of David, the lawfulness of rubbing out the ears of corn, and eating them on the Sabbath, when hunger called for food. Nor, (1.) Works of necessity are always allowable. (2.) The greatest censures of the innocent actions of others are often most indulgent to their own iniquities. 2. He vindicates himself from the same malignant cavities. As he preached in the synagogue on another Sabbath, there was a man present who had a withered hand. Jesus had him stand forth in the midst of the congregation; and, knowing the malicious purposes of his watchful enemies, who, from such a gracious work as he was about to do, intended to ground an accusation against him as if he was a Sabbath-breaker, he appeal to themselves whether they thought the fourth commandment could possibly forbid the doing good, or saving a man's life on the Sabbath-day. Unable to reply, yet resolved to find fault, they were silent. On which he with a word restored the withered hand. And thereat his enemies were so charged, that, with forty rising to madness, they confided how they might destroy him. Nor, (1.) They who would be cured of their spiritual infirmities must be bound in the assembly of the faithful, where Christ usually dispenses his healing grace. (2.) Men's perseverance and wickedness must not deter nor discourage us from the work in which the Lord would have us employed. (3.) All passion is temporary madness: during its very neither reason nor conscience are regarded. 12. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13. ¶ And when it was day, 'he called unto him his disciples: 'and of them' he chose twelve, whom he also named apostles: 14. Simon (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, 15. Matthew and Thomas, James the son of Alpheus, and Simon called Zebates. 16. And Judas the brother of James, and Judas of Ecarion, which also was the traitor. 17. ¶ And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judas and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18. And they that were vexed with unclean spirits: and they were healed. 19. And the whole multitude fought to touch him: for 'there went virtue out of him, and healed them all. In this chapter we have, 1. 2. proof of the lawfulness of words of necessity and mercy on the Sabbath-day, ver. 1—11. 2. Christ's retirement for secret prayer, ver. 12. 3. His calling his routine applies, ver. 13—16. 4. His caring the multitude of their under various disciples who made their application to him, ver. 17—19. 5. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man, ver. 20—49. 1. AND it came to pass on the second Sabbath after the first, that he went through the corn fields: and his disciples' plucked the ears of corn, and did eat, rubbing them in their hands. 2. And certain of the Pharises said unto them, Why do ye that which is not lawful to do on the Sabbath-days? 3. And Jesus, answering them, said, Have ye not read so much as this, 'what David did, when himself was an hungred, and they which were with him: 4. How he went into the house of God, and did take and eat the shew-bread, and gave also to them that were with him,' which is not lawful to eat, but for the priests alone? 5. And he said unto them, That the Son of man is Lord also of the Sabbath. 6. And it came to pass also on another Sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7. And the scribes and Pharises watched him, 'whether he would heal on the Sabbath-day: that they might find an accusation against him. 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. 9. Then said Jesus 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? 10. And, looking round about upon them all, he said unto the man, 'Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11. And they were filled with madness; and 'commenced one with another what they might do to Jesus. These passages we had before in the other evangelists. The time when the first of these events happened is said to be the second Sabbath after the first, or rather the first Sabbath after the second day of the New-York, from whence were reckoned the seven weeks to the feast of Pentecost. 1. Our Lord vindicates his disciples from the censures of the Pharises; and prays, by the example of David, the lawfulness of rubbing out the ears of corn, and eating them on the Sabbath, when hunger called for food. Note, (1.) Works of necessity are always allowable. (2.) The greatest censures of the innocent actions of others are often most indulgent to their own iniquities. 2. He vindicates himself from the same malignant cavities. As he preached in the synagogue on another Sabbath, there was a man present who had a withered hand. Jesus had him stand forth in the midst of the congregation; and, knowing the malicious purposes of his watchful enemies, who, from such a gracious work as he was about to do, intended to ground an accusation against him as if he was a Sabbath-breaker, he appears to themselves whether they thought the fourth command-mandment could possibly forbid the doing good, or saving a man's life on the Sabbath-day. Unable to reply, yet resolved to find fault, they were silent. On which he with a word restored the withered hand. And thereat his enemies were so engaged, that, with fury rising to madness, they considered how they might destroy him. Note, (1.) They who would be cured of their spiritual infirmities must be found in the assembly of the faithful, where Christ usually dispenses his healing grace. (2.) Men's perversion and wickedness must not deter nor discourage us from the work in which the Lord would have us employed. (3.) All passion is temporary madness: during its fury neither reason nor conscience are regarded. 12. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13. ¶ And when it was day, he called unto him his disciples: 'and of them he chose twelve, whom he also named apostles: 14. Simon (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, 15. Matthew and Thomas, James the son of Alpheus, and Simon called Zeolites. 16. And Judas the brother of James, and Judas of Eriarion, which also was the traitor. 17. ¶ And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judas and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their disciples; 18. And they that were vexed with unclean spirits: and they were healed. 19. And the whole multitude fought to touch him: for there were virtue out of him, and healed them all. We have here, 1. Our Lord's retirement. He went out to a mountain to pray, and continued all night in prayer to God, (or to worship, to the Lord) which may signify either the object to whom his prayer was directed, or the fervency of his requests, or, as some suppose, the house of prayer, or preform, to which he retired, such oratories, it seems, being common in that country. The length of the time he spent there before the importance of the occasion; he being about to chuse and ordain his twelve apostles. Note, When matters of deep concern lie upon our souls, we are especially called to spread the case before God for his direction and blessing. 2. The calling and appointment of the twelve apostles. There he ordained to be his chief ministers in that kingdom which he was come to establish, putting them to trust with his gospel, and empowering them to work miracles in confirmation of their mission. The names of the apostles are the same as before; only he who was called Lebbeur, and forwarded Thaddeus, to here called Judas the brother of James, these names belonging to the same person; and Simon the Caesarsis is here named Simon Zeletes, being probably, before his conversion, of the sect of the Zealots. 3. Having finished this work, he came down with the twelve to the plain, where great multitudes attended from the most distant parts of the country, to hear his discourse and to partake of his wondrous cures. Nor were they disappointed: he graciously taught them and richly dispensed his favours, leading all the abused, and calling out the unclean spirits from such as were possessed; yea, such virtue went out of him, that the whole multitude of miserable patients, who came to him, single but to touch him, fully persuaded that this would be effectual to heal them; and found, according to their faith, that their cure was instantly effected. 10. ¶ And he lifted up his eyes on his disciples, and said, 'Bleffed be ye poor: for yours is the kingdom of God. 11. 'Bleffed are ye that hunger now: for ye shall be filled. 'Bleffed are ye that weep now: for ye shall laugh. 12. 'Bleffed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 13. 'Rejoice ye in that day, and leap for joy: for behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 14. But 'wo unto you that are rich: for ye have received your consolation. 15. 'Wo unto you that are full: for ye shall hunger. 'Wo unto you that laugh now: for ye shall mourn and weep. 16. 'Wo unto you when all men shall speak well of you: for fo did their fathers to the false prophets. We have here, 1. Our Lord's retirement. He went out to a mountain to pray, and continued all night in prayer to God, (or vs wome, vs vs thul) which may signify either the object to whom his prayer was directed, or the fervency of his requests, or, as some suppose, the house of prayer, or pressecha, to which he retired, such orator, it feems, being common in that country. The length of the time he spent there bespoke the importance of the occasion; he being about to chute and ordain his twelve aposiles. Note. When matters of deep concern lie upon our fouls, we are specially called to spread the case before God for his direction and blessing. 2. The calling and appointment of the twelve aposiles. These he ordained to be his chief minifters in that kingdom which he was come to essahlss, putting them in trust with his gospel, and empowering them to work miracles in confirmation of their mission. The names of the aposiles are the face as before; only he who was called Lebbeus, and surnamed Thaddeus, in here called Judas the brother of James, these names belonging to the same person; and Simon the Canaenite is here named Simon Zalets, being probably, before his convesion, of the sect of the Zealots. 3. Having sinshed this work, he came down with the twelve to the plain, where great multitudes attended from the most disant parts of the country, to hear his discourses and to partake of his wondrous cures. Nor were they disappointed: he graciously taught them and richly objected his favours, leading all the dirested, and calling out the unclean spirits from such as were possested; yea, such virtue went out of him, that the whole multitude of miserable patients, who came to him, single but to touch him, fully persoaded that this would be effectual to heal them; and found, according to their faith, that their cure was unstantly effected. 20. ¶ And he lifted up his eyes on his disciples, and 'faid, 'Blessed he ye poor: for yours is the kingdom of God. 21. 'Blessed are ye that hunger now: 'for ye shall be filled. 'Blessed are ye that weep now: for ye shall laugh. 22. 'Blessed are ye when men shall hate you, and when they 'shall separate you from their company, and shall reproach you, and call out your name as evil, for the Son of man's fake. 23. 'Rejoice ye in that day, and leap for joy: for behold, your reward is great in heaven: 'for in the like manner did their fathers unto the prophets. 24. But 'wo unto you that 'are rich: for 'ye have received your consolation. 25. 'Wo unto you that are full: for ye shall hunger. 'Wo unto you that laugh now: for ye shall mourn and weep. 26. 'Wo unto you when all men shall speak well of you: for so did their fathers 'to the falle prophets. Some have supposed this is an abrisgment of the same discourse preached Mait. v.—vi. others that it was delivered at a different time and place, though the matter be sunilar. And this feems most probable, as there it is said he went up into a mountain and sat; here, that he came down and stued in the plain. As the disciples of Jesus would, for their attachment to him, be called to endure many hardshops and susferings, he here, fesing his eyes upon them, adsireses them for their encouragement. 1. He pronounces those blessed whom the world in general counts to be of all men most miserable. (1.) Blessed are ye poor, destiture of all earthly sussance, or who have left all to follow ver, and whose spirits are humbled into the dust under the sexse of your sinsalneis and spiritual poverty: yours is the kingdom of God; the present riches of grace are your treasors, and the eternal inheritance above is referred for you as your exceeding great reward. (2.) Blessed are ye that hunger new, either wanting mercilary food for the sake of Christ and his gospel, or so earned after spiritual blessings as the hungry crave for meat; for ye shall be filled with food to satisfy the cravings of hunger, or better, with that supply of righteousness and grace which the soul dessures. (3.) Blessed are ye that weep new, under afflictions for Christ's fake, or mourning over son in yourselves and others; for ye shall laugh, filled with eternal consolations in that kingdom where every tear shall be for ever wiped away from your eyes. (4.) Blessed are ye when men shall hate you for your attachment to Christ and his gospel, and when they shall separate you from their company, counting it sosamous to affliction with a preson so obnoxious, as well as from their religious affeehlies; and shall reproach you, branding you with every malicious flunder, and treating you with infusit and contempt as the vilest of mankind; and cost out your name as evil, never mentioning you but with malignity, obloquy, and virulence, abusing you wherever they go; and all this for the Son of man's fake, because you espouse his interests, prurses your faith in him, and live to his glory; which is indeed the cause of all their enmity at the bottom, with whatever specious pretences they cloak their malevolence. Not- withstanding their curses, ye are truly blessed. Rejoice ye in that day therefore, and leap for joy; such reproach is your highst honour, and will prove your eternal advantage; for behold your reward is great in heaven; and this reward in glory will infinitely overpay all your loses and susferings: for in she mourn did their fathers unto the prophets. In every age, the faithful, from the beginning, have met the same treatment from the world of the ungodly. It is your honour to be made vile in such company; and to partake of the same cries they endured is the way to the crown they have won. Let us weigh well these things, and we shall say, welcome reproach, welcome every opprobrious name, welcome enmity, reviling, insolence. This is the way to glory. 2. He pronounces fearful woes on those whom the world calls happy; so different are God's thoughts from man's thoughts. (1.) We unto you that are rich, who, prossesed of affluence, idolize the creature, seck your happiness from worldly enjoyment, and trust in these vanities; for ye have received your consolation; you have your all in hand, and have nothing to hope for in eternity. (2.) We unto you that are full, living in all feebly gratification, and faring sumptuously every day: for ye shall hunger, emptied of all your present abundance, and left to the rage of craving appetite, that can never be satisfied, and to raging thirst, where not a drop of water is granted to cool a flaming tongue. (3.) We unto you that laugh now, spending your days in muth, pleasure, and sersual joy; for ye shall mourn and weep, where the forrow will be as unavailing as the moment which occasions it will be intolerable and eternal. (4.) We unto you when all men shall speak well of you, a fore sign that you do nothing to reprove them, either by your prosesion or Christian conversation, flattering them in their tin, and never offending them by your fidelity to their fouls; then you will gain their approsations; for so did their fathers to the sasse prophets, whose smooth and deceitful prophecies obtained them the careses of their countrymen, whilst the faithful prophets, who knew not to flatter, were abhorred and perstruted. And all these things are eminently verified and verifying every day. 27. ¶ But I say unto you which hear, 'Love your enemies,' do good to them which has your aid. 'Bless them that cure you, and 'pray for them which despite: fully use you. 29. And 'unto him that smireth thee on the one cheek, offer also the other: and 'him that taketh away thy cloke, forbid not to take thy coat also. 30. 'Give to every man that afketh of thee; and of him that taketh away thy goods, alse dem not again. 31. And 'as ye would that men should do to you, do ye also to them likewise. 32. For 'if ye love them which love you, what thank have ye? for sinners also love those that love them. 33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34. And 'if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35. But 'love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and 'ye shall be the children of the Highst: for he is kind unto the unthankful, and to the evil. 36. 'Be ye therefore merciful, as your Father also is merciful. The same truths are here delivered as March. v. 38—44. Our Lord indicates that universal charity which is the eminent characteristic of his religion. Our love must extend even to our bitterest enemies, and make us ready to every good word and work for their fervors, rendering to them blessing for curses. Love will make us return prayers for despised usage. Christian charity must lead us to put up with affections without resentment, and to suffer wrongs without avenging them, or seeking litigious redress. v. 29. Charity must open our hearts to feel the distresses of the indigent, and our hands liberally, according to our ability, to relieve them; often lending without the hope of repayment, and willing to cancel the debts of the insolvent, whom unforeseen providences have disabled from the power of discharging. v. 30. Charity teaches us to put ourselves in the place of others, and act towards them in such a manner as, in their circumstances, we could with reason have expected from them. v. 31. And there are three reasons urged for this gracious conversation: 1. That this is the distinguishing badge of our profession. To love, serve, and tend to those who make us a return in kind, is no more than the most self-interested worldly doth: and the faith which worketh by love must carry us much farther than their. 2. Our reward will be great in heaven, whatever ungrateful returns we may more from men on earth. 3. As we shall herein most strikingly resemble the Father of mercies, who is good to the evil and unthankful. He will acknowledge away: a foul rejoicing in God, as his Saviour, hath nothing to complain of. (4.) When we have received mercy at God's hand, we are bound to afcribe to him the glory due unto his name, and to speak to his praise. 27. ¶ And after these things he went forth, and saw a publican named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 28. And he left all, rose up, and followed him. 29. And Levi made him a great fealt in his own house: and there was a great company of publicans, and of others that far down with them. 30. But their scribes and Pharises murmured again his disciples, saying, 'Why do ye eat and drink with publicans and sinners? 31. And Jesus, answering, said unto them, They that are whole need not a physician, but they that are sick. 32. I came not to call the righteous, but sinners to repentance. 33. ¶ And they said unto him, 'Why do the disciples of John fall often, and make prayers, and likewise the disciples of the Pharises; but thine eat and drink? 34. And he said unto them, Can ye make the children of the bride-chamber fall, while the bridegroom is with them? 35. But the days will come, when the bridegroom shall be taken away from them, and then shall they fall in those days. 36. ¶ And he spake also a parable unto them, 'No man puteth a piece of a new garment upon an old, if otherwise, then both the new maketh a tent, and the piece that was taken out of the new agreeth not with the old. 37. And no man puteth new wine into old bottles; else the new wine will burth the bottles, and be spilled, and the bottles shall perish. 38. But new wine must be put into new bottles, and both are preferred. 39. No man also, having drunk old wine, straightway desireth new: for he saith, The old is better. 9. 37—39. The conversion of the sinners to God is equally a matter of wonder, and as great an evidence of divine power, as cleansing the leper, or raising the dead. We have here, 1. The calling of Matthew, or Levi the publican, and his realy obedience to the command of Jesus; instantly having all, he followed him. The vilest sinners, and those who have the greatest obstacles lying in the way of their salvation, are, when Jesus speaks to the heart, effectually wrought upon: Nothing is above his almighty grace. 2. The gracious condemnation of the Lord to those publicans, whom Matthew invited to his house. Our Lord disdained not to sit down with them, and vindicates his conduct from the perilous, malicious, and centurious suggestions of the Pharises. He associated not with them as approving their ways, or countenancing them in evil, but as a physician visits the deceased, the whole, at least they who fancy themselves so, need not his care. The business of the Saviour in the world was not with the righteous, or those who were vainly poised up with a conceit of their own excellence, as was the case of the Pharises, he came to call your sinners, as the publicans were, to repentance; and would kindly receive them, when feasible of their guilt and sinfulness they turned to him. And he is still the same gracious Lord; no miserable sinner need despair; let him look unto Jesus and be saved; only those perish who know not their need of him, or proudly fancy they are righteous. 3. He vindicates his disciples from the censures of the Pharises respecting failing. It was not fit they should fail, whilst their Master was with them: they were not yet prepared to endure this discipline. Such authorities might tempt them to draw back, as new fermenting wine would burth old bottles; their exercises must be proportioned to their strength. At present they could not bear it; but hereafter the time would come when losing their Master, and called out to labour in his cause, they would learn to fail, 1 Cor. iv, 11. Not that the Pharises need lay such a stress upon their own bodily services: though, like new fermenting wine that sparkles high, they made a fair show in the flesh, their form of godliness was not to be compared with the life and power of religion, the old wine, which the disciples possessed, and which every spiritual person, who hath a true relish for the things of God, far prefers. The same truths are here delivered as March. v. 38—44. Our Lord incidents that universal charity which is the eminent characseristic of his religion. Our love must extend even to our bitterst enemies, and make us ready to every good word and work for their servors, rendering to them blessings for curses. Love will make us return prayers for despiritful usage. Christian charity must lead us to put up with affisents without resentment, and to susser wrongs without avenging them, or seking litigious redress. v. 29. Charity must open our hearts to feel the dissireses of the indigent, and our hands liberally, according to our ability, to relieve them; often lending without the hope of repayment, and willing to cancel the debts of the insolvent, whom unsorescen providences have disabled from the power of discharging. v. 30. Charity teaches us to put our selves in the place of others, and adst towards them in such a manner as, in their circumstances, we could with reason have expected from them. v. 31. And there are three realsons urged for this gracious convestion: 1. That this is the disinguishing badge of our prosesion. To love, serve, and lend to those whom man or a return in kind, is no more than the most self-interested worldling doth: and the faith which worketh by love must carry us much farther than these. 2. Our reward will be great in heaven, whatever ungrateful returns we may more from men on earth. 3. As we shall herein most strikingly resemble the Father of mercies, who is good to the evil and unthankful. He will acknowledge us as his children, which is the most exalted honour and dignity. Some have supposed this is an abridgment of the same discourse preached Most.—viii. others that it was delivered at a different time and place, though the matter be similar. And this seems most probable, as there it is said he went up into a mountain and sat; here, that he came down and stood in the plain. As the disciples of Jesus would, for their attachment to him, be called to endure many hardships and sufferings, he here, fixing his eyes upon them, addresses them for their encouragement. 1. He pronounces those blessed whom the world in general counts to be of all men most miserable. (1.) Blessed are ye poor, destitute of all earthly sufferance, or who have left all to follow you, and whose spirits are humbled into the dust under the feuds of your sinfulness and spiritual poverty: yours is the kingdom of God; the present riches of grace are your treasure, and the eternal inheritance above is reserved for you as your exceeding great reward. (2.) Blessed are ye that hunger now, either wanting necessary food for the sake of Christ and his gospel, or so earnest after spiritual blessings as the hungry crave for meat; for ye shall be filled with food to satisfy the cravings of hunger, or better, with that supply of righteousness and grace which the soul desires. (3.) Blessed are ye that weep now, under afflictions for Christ's sake, or mourning over sin in yourselves and others; for ye shall laugh, filled with eternal consolation in that kingdom where every tear shall be for ever wiped away from your eyes. (4.) Blessed are ye when men shall hate you for your attachment to Christ and his gospel, and when they shall separate you from their company, counting it infamous to associate with a person so obnoxious, as well as from their religious assemblies; and shall reproach you, branding you with every malicious burden, and treating you with insult and contempt as the viles of mankind; and cast out your name as evil, never mentioning you but with malignity, obloquy, and virulence, abusing you wherever they go; and all this for the Son of man's sake, because you espouse his interests, profess your faith in him, and love to his glory; which is indeed the cause of all their enmity at the bottom, with whatever specious pretences they cloak their malevolence. Not- withstanding their curses, ye are truly blessed. Rejoice ye in that day therefore, and leap for joy; such reproach is your highest honour, and will prove your eternal advantage; for behold your reward is great in heaven; and this reward in glory will infinitely overpay all your indies and sufferings: for ye like manner did their fathers unto the prophets. In every age, the faithful, from the beginning, have met the same treatment from the world of the ungodly. It is your honour to be made vile in such company; and to partake of the same cries they endured is the way to the crown they have won. Let us weigh well these things, and we shall say, welcome reproach, welcome every opportune name, welcome enmity, reviling, influence. This is the way to glory. 2. He pronounces fearful woes on those whom the world calls happy; so different are God's thoughts from men's thoughts. (1.) We unto you that are rich, who, possessed of affluence, idolize the creature, seek your happiness from weakly enjoyment, and trust in these vanities; for ye have received your consolation; you have your all in hand, and have nothing to hope for in eternity. (2.) We unto you that are full, living to all bodily gratifications, and faring sumptuously every day; for ye shall hunger, emptied of all your present abundance, and left to the rage of craving appetite, that can never be satisfied, and to raging thrift, where not a drop of water is granted to God a flaming tongue. (3.) We unto you that laugh now, spending your days in mirth, pleasure, and fearful joy; for ye shall mourn and weep, where the sorrow will be an unavoiding as the moment which occasions it will be intolerable and eternal. (4.) We unto you when all men shall speak well of you, a fore sign that you do nothing to reprove them, either by your protection or Christian conversation, flattering them in their sin, and never offending them by your fidelity to their souls; then you will gain their approbation; for ye did their fathers to the false prophets, whose smooth and deceitful prophecies obtained them the caresses of their countrymen, whilst the faithful prophets, who knew not to flatter, were abhorred and persecuted. And all these things are eminently verified and verifying every day. 27. ¶ But I say unto you which hear, 'Love your enemies,' do good to them which hate you: 28. 'Bleffed them that curse you, and 'pray for them which despise, fully use you. 29. And 'unto him that imixteth thee on the one cheek, offer also the other: and 'him that taketh away thy cloke, forbid not to take thy coat also. 30. 'Give to every man that asketh of thee; and of him that taketh away thy goods, ask dem not again. 31. And 'as ye would that men should do to you, do ye also to them likewise. 32. For 'if ye love them which love you, what thank have ye? for sinners also love those that love them. 33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34. And 'if ye tend to them of whom ye hope to receive, what thank have ye? for sinners also tend to sinners, to receive as much again. 35. But 'love ye your enemies, and do good, and tend, hoping for nothing again: and your reward shall be great, and 'ye shall be the children of the Highest: for he is kind unto the unthankful, and to the evil. 36. 'Be ye therefore merciful, as your Father also is merciful. Here is, 1. Christ's preaching, and subsistence by the charitable contributions of good people, ver. 1—3. 2. The parable of the future, ver. 4—18. 3. The preference which Christ gave to his abiding disciples, before his warest relations according to the flesh, ver. 19—21. 4. His stilling a storm at sea with a word's speaking, ver. 22—25. 5. His calling a legion of devils out of a man that was possessed by them, ver. 26—40. 6. His healing the woman that had the bloody issue, and raising fairest daughter to life, ver. 41—50. 1. AND it came to pass afterward, that he went throughout every city and village preaching, and shewing the glad tidings of the kingdom of God: and the twelve were with him; 2. And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which manifested unto him of their substance. With unwearied labours the divine Redeemer went about doing good. 1. He visited round all the cities and villages in Galilee, preached the glad tidings of the kingdom of God, and opened the natures, blethings, and privileges of that gospel-church which he came to erect. His twelve apostles attended him to be witnesses of his miracles, and to learn from his lips the destinies they were afterwards appointed to preach. 2. His support arose from the contributions of some pious women who followed him, who had experienced his healing grace both in their bodies and their souls. Among many others, there are particularly mentioned; Mary Magdalene, out of whom Jesus had cast seven devils; Joanna, the wife, perhaps some the widow, of Chuza, Herod's steward, probably a person of considerable rank and fortune; and Susanna. These, with many others, furnished him with a subsistence; and he, in great humility, condescended to be thus supported, rather than by exerting his own miraculous power. Now, (1.) Christ lived upon done, to teach us never to delight the poor; not, if we are reduced, proudly to scorn being obliged to others for a maintenance. (2.) They who love the gospel, cannot but delight to contribute liberally for the support of it. (3.) If we have been truly healed by the grace of Jesus, we shall commence thenceforward his irreparable followers in all holy conversion and godliness. 4. And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5. A Sower went out to sow his seed: and as he sowed, some fell by the way-fide, and it was troden down, and the fowls of the air devoured it. 6. And some fell upon a rock, and as soon as it was sprung up, it whitered away, because it lacked moisture. 7. And some fell among thorns, and the thorns sprung up with it, and cloaked it. 8. And other fell on good ground, and sprung up, and have fruit an hundred-fold. And when he had said these things, he cried, He that hath part to hear, let him hear. 9. And his disciples asked him, foring, What might this parable be? 10. And he said, 'Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that feeling they might not die, and hearing they might not understand. 11. Now the parable is this: The seed is the word of God. 12. Those by the way-fide, are they that hear: then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13. They on the rocks are they, which when they hear, remove the word with slyer; and these have no root, which for a while believe, and in time of temptation fall away. 14. And that which fell among thorns, are they, which when they have heard, go forth; and are choked with cares, and riches, and pleasures of this life, and brings no fruit to perfection. 15. But that on the good grounds are they which in an honest and good heart, having heard the word, keep it, and bring forth fruit: with patience. 16. No man, which he hath lighted a candle, cometh it with a vessel, or puteth it under a bed: but seteth it on a candlestick, that they which enter in may see the light. 17. For nothing is secret, that shall not be made manifest: neither any thing hid, that shall not be known, and come abroad. 18. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he cometh to have. 19. Then came to him his mother and his brethren, and could not come at him for the press. 20. And it was said him by or near, which said, Thy mother and thy brethren stand without, desiring to see thee. 21. And he answered and said unto them, My master and my-broaden are these which hear the word of God, and do it. Great multitudes being collected together from all the neighbouring cities and villages, he took occasion to represent the nature of the gospel-disperdified by the parable of the Sower, which we had, Mat. 2:11. The explanation of which, he vouchsafes to give to his immediate disciples in private; it being their peculiar mercy, that what was left mysterious to others, should be explained to them. And a singular favour is this, if whilst others are left in darkness, we are brought unto the marvellous light of gospel-truth. 1. Concerning the parable, we may observe, (1.) How vigilant is our adversary the devil, in every place where the word of God is dispensed, to harden the heart against receiving it, lead us should believe and be saved; and this he doth, by distracting the attention, by suggesting some vain or worldly thoughts immediately after we have heard God's word preached, by infilling prejudices against the Sower, or doubts about the scripture itself; and thus preventing the admittance of the truth in the minds of the hearers: the consequence of which is, that men neglect and dispute the great salvation of God. (2.) Among the auditorians who appear from time to time to be affected with the gospel, and make some profession, the greater number fall short of the kingdom; discouraged by the frowns, or induced by the limits of this present evil world, they grow cold and careless; the love of pleasure and ease, anxious cares, or inordinate love of riches, defting and shack the word; and they either openly apostarize, or in their hearts, at least, depart from the living God. Hence, out of many who are called, few are chosen. (3.) There is a remnant, according to the election of grace, to whom the seed of the gospel-word becomes the power of God unto salvation. They strongly hear, sedately weigh, and faithfully embrace the truth, as it is in Jesus: their hearts, by divine grace, are made honest and sincere; and patiently persevering in well-doing, they hold the beginning of their confidence desirably unto the end; not seduced by any enticements, nor deterred by any perfections, which for the word's sake may arise. Thus their fruit abides and abounds, and they stand ready for the harvest of eternal glory. 2. By another parable of a lighted candle, Christ teaches his disciples, and others, what was expected from them, even to shine as lights in the world, holding forth the word of life. This being the great design of all the private instructions he gave them, that they should afterwards plainly and fully declare to the world, the great truths couched under these similitudes. As therefore they must give a solemn account for the particular advantages they enjoyed, they must take heed how they hear, when so much was hereby entrusted to them, and expected from them; which, if they improved, further affidences of spiritual light, and greater gifts should be given them: but if they neglected to profit by these means of wisdom and grace vouchsafed to them, the obedience would be, that the gifts and knowledge which they seemed to have, would delay, and be taken from them, and darkened and error-lacened. 3. Christ acknowledges those who truly hear the word of God, and do it, as his nearest and dearest relations. His mother and his brethren desired to see and speak with him; but unable to approach him, because of the crowd, some of those who who lived around him, informed him of their request; but he was otherwise engaged in his Father's work, and took occasion hence to encourage those who were his diligent attendants, affording them they shared his regards above the nearest relatives after the faith. 29. ¶ Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the rather side of the lake. And they launched forth. 23. But as they failed, he fell asleep; and there came down a storm of wind on the lake, and they were filled with water, and were in jeopardy. 24. And they came to him, and awoke him, saying, Mafter, mafter, we perish. Then he arose, and I rebuked the wind, and the raging of the water: and they ceased, and there was a calm. 25. And he said unto them: Where is your faith? And they being afraid, wondered, saying one to another, What manner of man is this? for he commanded even the winds and water, and they obey him. 26. ¶ And they arrived at the country of the Gadarenes, which is over against Galilee. 27. And when he went forth to land, there met him out of the city a certain man which had devils long time, and were no clashes, neither abode in any house, but in the tombs. 28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee to torment me not. 29. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains, and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30. And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entred into him. 31. And they besought him that he would not command them to go out into the deep. 32. And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33. Then went the devils out of the man, and entred into the swine; and the herd ran violently down a steep place into the lake, and were choked. 34. When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35. Then went they out to see what was done; and came to Jesus, and found the man out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. 36. They also which saw it, told them by what means he that was possessed of the devils was healed. 37. ¶ Then the whole multitude of the country of the Gadarenes round about, besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. 38. Now the man out of whom the devils were departed, besought him that he might be with him: but Jesus sent him away, saying, 39. ¶ Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city, how great things Jesus had done unto him. We had before an account of these two illustrious miracles, Mat. viii. We see. 1. Christ's wonders in the deep. He, at whose word the stormy waves arise, can in a moment also restrain their rage, and silence their roaring. Christ sent his disciples by sea, on purpose to give them this fresh evidence of his omnipotence. They embarked at his word, and little expected danger; but oftentimes, when we are lulled into security, our peril is most imminent: they had him with them however, and therefore need not fear: but he was asleep; for so regardless he sometimes appears towards his people in their distress; and their danger triggered their faith, and filled their hearts with fears; as their boat was filled with water. The strongest believers are sometimes shaken; prayer was now their recourse; to Christ they fly, and awaken him with their cries. He slept with this design, to quicken their desires after him, to affect them with a deeper sense of their want of him, and testify towards them more abundantly his power and his love. When we feel ourselves undone and perishing, then is Christ truly precious to us; none ever perished who thus fled to him. He arose, and with a word filled the raging sea, and quieted their fears. He delights to speak peace to the troubled conscience, and they who wait on him shall not be ashamed of their confidence. Their only shame will arise from their dishonorable distress of him; for these he justly reproves them, Where is your faith? Faith they had in habit, but not in exercise; their jeopardy for a moment suppressed its vigorous aching; their sudden deliverance amazed them; and filled with reverential fear at such a display of divine power, they could not but conclude he must be more than man, whom winds and waves obeyed. 2. Christ's dominion over the powers of darkness; raging devils can no more resist his power, than raging winds; and this is an unspeakable comfort to all God's people, that Satan is a vanquished foe, and cannot harm, even a heine, without permission. A legion here possessed one man; how numberless then these malignant spirits; how unequal a match must we be for them, if left to ourselves! No chains could hold this poor demoniac; in cold and nakedness, without clushes or covenants, he was driven to the tombs: so ungovernable are we when under the influence of Satanical tempers, a terror to others, a burden to ourselves. At the foot of Jesus he fell, whilst the foul spirit with a cried out in terror, dreaming to be dispossessed, and sent to the abyss, the place of torment. A Jewish fear of hell sometimes drawn once thus to their knees: they dread the punishment, but do not loath their sins; they cry for release from their pains, not for deliverance from their consignors. When the devil is compelled to quit his hold of the man, he said would be doing mischief, if but among the swine; and in correction to some, and as a warning to others, Christ permits this visitation on their property. But when they heard from the affrighted keepers the loss they had sustained, they defired him to depart out of their coats, dreaming the consequences of his stay; and he departed. The visitations which should humble, often serve but to harden the souls of sinners: instead of coming to Christ, they would get as far from him as possible. The poor man, however, who was now referred to his right mind, and sitting at Jesus's feet, would fain have followed him; but he is sent back to proclaim the mercy he hath experienced. When by divine grace a right mind is restored to us, and the power of sin and Satan is broken, we are called upon to acknowledge the mercy to the praise of Jesus, and to tell what great things he hath done for our souls, inviting others to come and taste how gracious the Lord is. 40. And it came to pass, that when Jesus was returned, the people gladly received him: for they were all waiting for him. 41. ¶ And behold, there came a Man, a man named Jairus, and he was a ruler of the synagogue: 42. And he fell down at Jesus feet, and besought him that he would come into his house: 43. For he had one only daughter, about twelve years of age, and she lay a Man, a dying: But as he went, the people thronged him. 44. ¶ And a woman having an issue of blood twelve years, which had spent all her living upon physicians, 45. neither could be healed of any. 46. Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. 47. And a Jesus said, Who touched me? When all denied, Peter, and 48. they that were with him, said, Mafter, the multitude throng thee, and press thee, and sayeth thou, Who touched me? 49. And Jesus said, Some body hath touched me: for I perceive that virtue is gone out of me. 50. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately. 51. And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 52. ¶ While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Mafter. 53. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. 54. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 55. And all wept, and bewailed her: but he said, Weep not; she is not dead, but a Seepeth. 56. And they laughed him to scorn, knowing that she was dead. 57. And he put them all out, and took her by the hand, and called, saying, Maid, arise. 58. And her spirit came again, and she arose straightway: and he commanded to give her meat. 59. And her parents were astonished: but he was charged them that they should tell no man what was done. Though the Galaren was glad to get rid of Jesus, the men of Galilee with open arms received him, eagerly waiting for his return. If in one place the gospel be despised and expelled, another door of utterance shall be opened, and some will be glad to welcome the spoiled mischief of Christ. No sooner was Jesus arrived, than we find an application made to him by a ruler, in behalf of his daughter at the point of death; and while he goes to perform one miracle, by the way he works another. 1. A poor diseased woman, who was ashamed to make a public application to him, persuaded that a touch of his garment would effect that which all her physicians had attempted in vain, came in secret among the crowd; and tending his garment, found, according to her faith, a perfect cure. But it was neither possible nor proper that it should be had: for the glory of Jesus, and the comfort of her own soul, she is called upon to make an acknowledgment of the men; 2. Persuaded, that he who felt virtue go out of him, and wrought the cure, could not be at a loss to find out the patient, no sooner did she hear his enquiries, than she felt trembling at his feet, acknowledged her boldness, and owned the blessing she had received. Far from being displeased, he who healed her body, now comforts her soul; and commending her faith, dismisses her in peace. Note, (1.) There is that fulness of grace in Christ, that whoever comes to him, shall be holiness. (2.) We cannot be hid from the eye of Jesus, and a gracious soul desires it not; he would tell him of all his wretchedness, and pour out his heart in simplicity before him. (3.) Christ delights to raise up the trembling sinner, and speaks comfort to his poor in spirit: such need not fear, the language of Jesus to them shall be the voice of peace and love. 2. The ruler's daughter had now closed her eyes in death, and therefore his friends imagined it useless to trouble Jesus farther. In lesser trials many thus pretend to trust him, who, in greater, are ready to despair; but he, who by a word can heal the diseased, can by the same power raise the dead; he encourages, therefore, the ruler's faith, not only which there is life there is hope, but even in death the case is not desperate; when he, who is the resurrection and the life, is the physician. With them of his disciples, and the parents of the child, he went into the room where the lay, fending forth those as unworthy to be spectators of his power, who, when he would dry up their tears with good words and comfortable, laughed at his saying that the only hope, because they knew the was dead; but knew not that to him it was as easy to call her from the arms of death, as to awaken her from sleep. The bed of death is the place of repose for those who fall asleep in Jesus; there they sweetly rest, till they are awakened in the resurrection more to rise in that eternal day, when sleep and death will be no more. At his word the damsis truly, his hand of grace, has word of power, communicated life, and brought back the spirit which had fled: in perfect health her afflicted parents behold her restored to their longing arms. He commanded them hereupon to give her some food, and charged them to conceal the miracle; he wanted not men to spread his fame, his works were sufficient heralds. By the eventual word of Jesus is the sinner, dead to redress, thus quickened to spiritual life; and when the union between the body and soul is dissolved, he takes care of both in their state of separation, and will bring the spirit again in the resurrection-day, and prepare for it a body glorified like his own. In this chapter we have, 1. The counsellors Christ gave his twelve apostles to preach the gospel, and confirm it by miracles, ver. 1—6. 2. Here's a letter at the growing greatness of our Lord Jesus, ver. 7—9. 3. The apostles return to Christ, his retirement with them into a place of solitude; the great report of people to them notwithstanding, and his feeling five thousand men with five leaves and two fishes, ver. 10—17. 4. His discourse with his disciples concerning himself, and his own sufferings for them, and theirs for him, ver. 18—27. 5. Christ's transformation, ver. 28—36. 6. The cure of a lunatic child, ver. 37—42. 7. The repounded native Christ gave his disciples of his approaching sufferings, ver. 43—45. 8. His check to the ambition of his disciples, ver. 46—48. and to their monopolizing of the power over devils to disciples, ver. 49, 50. 9. The vehicle he gave them for their rejuvenation of an affiant given him by a village of the Samaritans, ver. 51—56. 10. The answers he gave to journal that were inclined to believe him, but not confidently, or not unethically and heartily so inclined, ver. 57—62. 1. THEN he called his twelve disciples together, and gave them power and authority over all devils, and so cure diseases. 2. And he said them to preach the kingdom of God, and to heal the sick. 3. And he said unto them, 'Take nothing for your poor.' Vol. II. ney, neither slaves, nor scrap, neither bread, neither money; neither have two coats apiece. 4. And 'whatsoever house ye enter into, there abide, and thence depart. 5. And whatsoever will not receive you, when ye go out of that city,' 'make off the very dust from your feet for a testimony against them. 6. And they departed and went through the towns, preaching the gospel, and 'healing every where. 7. Now Herod the research heard of all that was done by him: and he was 'perplexed, because that it was said of some, that John was risen from the dead: 8. And of some, that 'Elias had appeared: and of others, that one of the old prophets was risen again. 9. And Herod said, John have I beheaded: but who is this of whom I hear such things? And he desired to see him. Our Lord having called his twelve apostles to closer attendance upon himself, that they might be qualified for the work in which he designed to employ them, now sends them forth in his name, and uneth them with miraculous powers, as a proof of their divine mission. 1. He directs them what to say and do. The subject of their preaching must be the gospel of the kingdom; and by their beneficent acts of healing men's bodies, they would not only confirm, but recommend also their doctrine to men's fools. 2. He directs them how to go on this errand. They must make no preparation for the journey; but in their fishes' garments, without change of truism, without money, or provision, they must go forth, trusting entirely on divine providence for the supply of all their wants; taking up their quarters with the first family who should receive them, and abiding in the same house during their stay, to avoid all appearance of sickness or misery. But if any related them is welcome entertainment, leaving that city to its fate, they need only shake off the dust of their feet, and that should stand as an eternal testimony against them for rejecting the gospel, and enforce their destruction. 3. They immediately obeyed, and executed their commission; for every gracious soul delights to be employed for Christ, and runs at his command. 4. Herod the research was exceedingly perplexed and terrified at the reports, which on this occasion reached his ears. The country rang with the miracles performed by Jesus and his apostles, and people offered various conjectures concerning this great personage; who not only wrought such wonders himself, but was able to communicate this extraordinary power to others. Some said it was John revived; others that Elias was come, the expected forerunner of the Messiah, others, that one of the old prophets was risen again. Herod's guilty confidence fowled him, justly fearing that the murdered Baptist was indeed risen, or some more mighty instrument of God to avenge his quarrel, and he desired to see him. 10. And the apostles when they were returned, told him all that they had done. 1. And he took them, and went aside privately into a desert place, belonging to the city called Bethlinda. 11. And the people when they knew it, followed him: and he received them, and spoke unto them of the kingdom of God, and healed them that had me of healing. 12. And when the day began to wear away, then came the twelve and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. 13. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; 14. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. 15. And they did so, and made them all sit down. 16. Then he took the five loaves, and the two fishes, and looking up to heaven, he blessed them, and broke, and gave to the disciples to set before the multitude. 17. And they did eat, and were all filled: and there was taken up of fragments that remained to them, twelve baskets. When they had finished their work, they returned to give their matter an account. He is the chief shepherd to whom we are all responsible. The remembrance that we must appear before him shortly to answer for our ministry, should quicken our diligence. Christ took them for a while into a retirement: he is a good matter, and defies not to worry not his servants: rest after labour is needed. But the people, eager to hear and he healed, broke in upon their retirement; and Jesus, unwearied in labours of love, preached to them, as usual, the gospel of the kingdom; and healed their diseases. He is to gra- cious, that none who come to him with their complaints, shall be in any wise cast out. Yes, he not only feeds their fools with heavenly mania, but their bodies with miraculous food; five thousand men, besides women and children, are made to feast on five loaves and two small fishes. This miracle is recorded by all the evangelists, and affords us still food for our faith. (1.) In times of want and distress, our care must be cast on the land; he feeds the hungry. (2.) If we have lost little, yet let us not fear to divide our world with the poor; like the widow's craft, it shall not be diminished hereby. (3.) When we look up to heaven for a blessing from God, though we by our sins have forfeited all title to our creature-comforta, in Christ Jesus they will be restored to us; and then when we eat and drink, it will be to the glory of God. 18. ¶ And it came to pafs as he was alone praying, his disciples were with him: and he asked them, saying, Whom lay the people that I am? 19. They answering, said, John the Baptist: but some say, Elias: and others say, that one of the old prophets is risen again. 20. He said unto them, But whom say ye that I am? Peter answering, said, The Christ of God. 21. And he finally charged them, and commanded them to tell no man that thing. 22. Saying, The Son of man must suffer many things, and be rejected of the elders, and chief precincts, and scribes, and be said, and be raised the third day. 23. ¶ And he said to them all, If any man will come after me, let him deny himself, and take up his creek daily, and follow me. 24. For whoever will save his life, shall lose it: but whoever will lose his life for my sake, the same shall save it. 25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26. For whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father, and of the holy angels. 27. But I tell you of a truth, there be some standing here which shall not raise of death, till they see the kingdom of God. Christ having dismissed the multitude whom he had felt, retired with his disciples, to pray with them and for them, as the matter of this little family, and to teach us in our houses to follow his example. And when he had finished, we are told, 1. The enquiries he made concerning the general opinion formed of him. The disciples informed him the people were divided in sentiment: some said he was John, revived; others, Elias; others, one of the old prophets risen again. On putting the question to them, what they thought of him, Peter, the spokesman for his brethren, declared their faith in him as the Christ of God. He said the truth; but as it was not proper that this should be publicly and expressly urged, least tumultu should cease among the people who expected a temporal Messiah, he at present enjoined them silence on this head, till the great day of his resurrection should manifest the glory of his character. 2. The warning he gave them of his own sufferings and death, and thus he immediately adds after the confession they had made of him as the Messiah, in order to prepare them for what might disagree them if it came upon them unavarus, and to correct the common prejudices concerning the Messiah's temporal kingdom, which they, as well as their countrymen, had imbibed. 3. The admonition he gave them of the suffering they must expect to endure for his sake. Instead of the ambitious hopes they entertained, they must prepare by a course of habitual self-denial for the handouts and persecutions they would be called to endure in his service, and be ready to take up every cross which in the way of their duty was laid upon them; even, if stood by, of martyrdom itself. They might be tempted, indeed, by the errors of suffering, or the allurements of the world, to save their lives by bare compliances, but this was the way assuredly in eternity to lose what they meant to preserve; which a bold and faithful profession, though it exposed them ever to death, would be recompensed with a better life in the eternal world. If they were unfaithful and apocryphal, nothing could balance their loss; the gain of the whole world would be no compensation for the predation of an immortal soul: and if they were ashamed of, and dishoned him, their Master, the consequence would inevitably be, that they must be dishoned by him, when in his own glory, in mediator, and in his Father's glory, in having all power in heaven and earth delegated to him; and in the glory of his holy angels, the attendants of his triumphs, and the spires that must be before his throne, he shall appear to judge the world. Now, The realizing views of a judgment day are powerfully mischieved to engage the believer to take up every cross, to hesitate at no loss, shame, or suffering, for Christ's sake. He knows that those shall finally prove his eternal gain, his immoral honour. 4. The re-arrangement of the struggles for this disciples supposes Some of them then present should live to see the kingdom of the Messiah erected, in defiance of all opposition; his gospel spread through the earth, and condign vengeance censured on the Jewish people their persecutors and his murderers. It is a comfort to every suffering faint of God that the time is short; in a moment he shall be triumphant over every foe. 28. ¶ And it came to pafs about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29. And as he prayed, the fashion of his countenance was altered, and his raiment was taken and glittering. 30. And behold, there talked with him two men, which were Moses and Elias. 31. Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32. But Peter, and they that were with him, were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. 33. And it came to pafs, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here; and let us make three adversaries, one for thee, and one for Moses, and one for Elias: not knowing what he said. 34. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. 35. And there came a voice out of the cloud, saying, This is my beloved Son, hear him. 36. And when the voice was past, Jesus was found alone: and they kept it close, and told no man in those days any of those things which they had seen. The story of the transfiguration was recorded in the other evangelists. Some circumstances are here added. 1. Christ went up into this mountain to pray, and then his glory broke forth, which should be an engagement and encouragement to us to maintain communion with God in prayer; since by such approach to him the glory of transforming grace is derived from him, and we become changed into his image. 2. Moses and Elias appeared in glory, as all Christ's saints shall shortly do. They spake of his departure (sōnō) his Exodus, in allusion to the departure of Israel from Egypt; so happy an exit was Jesus shortly to make from this miserable world to the land of eternal rest and blessedness. The prophets had foretold his sufferings, and they talk with him on this subject; the time being at hand, and Jerusalem the place where he must be put to death. The way to glory lies through the grave; in our happiest days on earth this should be ever in our view; and this will reconcile us to all the horrors of death, when we consider it as opening the door of eternal life. 3. The disciples were heavy with sleep; probably it was night, and they had been wearied with the labours of the day; but when they were awake, they beheld their matter and his two attendants beaming with irradiation, and bright as the light. Now, By our drowsy flame of spirit we are ready to lose many of those glorious visits from above, which the watchful and praying Saints of God are favoured with; and it is a mercy that recovering grace suffers us not to sleep the sleep of death. 4. Peter, charmed with the vision, is for taking up his abode there, and proposes erecting three tabernacles, not denying what he said. The Saints of God who have once quitted this miserable abode, with not again to take up their dwelling here; they have an infinitely nobler place, a house not made with hands eternal in the heavens. 5. Fear seized them, as the bright cloud, the emblem of the divine presence, overturned them, and separated Moses and Elias from their view; but the voice of God likened their fears, enjoining them with solemn attention to hear and obey his well-deceased thee. If he be with us, and we are following his revealed word, we need not be dismayed with any cloud which may come over us, he will bring us safely through. 6. The question kept the vision close, and told no man in these days, as Jesus had commanded them. The relation would meet with reader credence after his resurrection, for which time it was reserved. 37. ¶ And it came to pafs, that on the next day, when they were come down from the hill, much people met him. 38. And behold, a man of the company cried out, saying, Master, I befeech thee, look upon my son, for he is mine only child. 39. And so, a spirit taketh him, and he suddenly crieth out, and it teareth him that he foamed again, and bruising him, hardly departed from him. 40. And I betoucht thy disciples to cast him out, and they could not. 41. And Jesus answering said, O faithless and perverse generation, how It seems that Jesus and his three disciples continued all night on the mountain. The next day, defending to the multitude, he found his presence greatly needed. The people eagerly ran to him, and the father of a poor lunatic child earnestly befought that help from him, which his disciples had in vain attempted to give. The case was very afflictive: he was an only child; and so fearfully torn by the malicious spirit. What a mercy we are not left to his power! what an invaluable privilege that we have the almighty Jesus near, to whom we can apply, and who is able to save to the uttermost. Rebuking the unbelief of that perverse generation, particularly of the scribes and Pharisees, who began to insult over the disciples, he gives them a convincing proof that his arm is not shortened, nor his power abated. With a word the raging devil is dispossessed, and the child is delivered to his father perfectly cured. a. Chap. 51. ¶ And it came to pass, when the time was come that he should be received up, he decidedly set his face to go to Jerusalem, 52. And sent me, the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time was the same time the same time The works of the Lord are great, and worthy our admiration. 1. This miracle filled the people with amazement at the mighty peace of God. His hand herein evidently appeared. Is any bad recovered from Satan's power, much more may we lay, This is the finger of God. 2. Christ informs the disciples of his approaching sufferings. They were very backward to receive what was so contrary to their ideas of the Messiah's kingdom, and so destructive of the satisfaction, but they were not just as strong and strongly as to remember what he said; but they understood not his meaning, blinded by their prejudices, and afraid to ask him, left they should be reproached with their dutiens, or meet the same reproof as Peter had before received, if they professed to raise objections. Note, The plainest truths, when we are under the power of prejudice, are mistaken or perverted. 3. All that they heard had no effect upon them to cure their aspiring views. They disputed among themselves, as they travelled, who should have the first poll of honour in that temporal kingdom which they expected. Jesus knew the subject of their reasoning, and, by a most appointe emblem of a little child, reaches them the only spirit and temper which would make a foul truly great in the eyes of God. So much, so lowly, so free from ambition, anything, and the same thing, and the same thing, and the same thing, and neither did said, Lord, I will follow thee: 'but let me what manner of spirit ye are of.' 56. For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. 4. 51-56. Nothing is more contrary to the spirit of Christianity, which breathes universal love, than the jury of bigotry and the flames of persecution. We have here, 51. ¶ And it came to pass, when the time was face to go to Jerusalem, 52. And sent me, the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was the same time was Nothing is more contrary to the spirit of Christianity, and the flames of persecution. We have here, 1. Our Lord decidedly setting his face to Jerusalem, which was shortly to be the scene of his sufferings. The time fixed in the divine decree was come, when he should go up from Gallier, to return thither no more till after his resurrection; or this may refer to his adoration, when he should be received up into glory: and, knowing what forrows awaited him, with unthaken courage and confidence he went forth to meet them. Note, (1.) When sufferings for Christ's sake stand in the way of duty, like him we should decidedly set our face to meet them, and neither did one be discouraged. (2.) It is a comfort to look forward to the day when all our present troubles shall have an end, and we shall be received up to the place whether Jesus is gone before. 2. As Samuel lay in his way, he sent some of his disciples forward to prepare some refreshment in one of the villages, that he might not be delayed in his journey. But, as there was the most deadly feud between the Jews and Samaritans about the proper place for worship, each preferring their own, when they perceived that Christ and his disciples were bent for Jerusalem, probably to celebrate the feud of tabernacle there, they were incensed against him for thus preferring the temple in mount Zion to theirs on mount Gerusalem, and therefore refused to grant him or his followers any entertainment among them. Note, If we are treated with rudeness and incivility, our Master was thus used before us. 3. John and James, fired at this indignity put on their Master, would instantly, with their Lord's permission, have poured vengence on the place, consuming them with fire from heaven, as Elias did, 2 Kings i. 9-12. They knew, if Christ gave them leave, one word would complain the overthrow of the city, and make it as Sodom and Gomorrah. But he rebukes their fiery spirit, and said, Ye knew not what manner of spirit ye are of. They seemed to be actuated by zeal for his glory, but really were under the influence of pride, passion, and revenge. How different from that spirit of peace, love, patience, and forbearance, which his gospel heathened: for the Son of man is not come to destroy men's lives, by making his enemies monuments of vengence, but to save them; not only by miracles of healing to cure their bodies, but by all meekness and long-suffering, and every mild and endearing method of grace, to work upon their hearts, and melt them with their coals of love heaped upon them. Note, (1.) Even good men are sometimes carried away, and do not see the malignity and selfish passions which lurk under the guise of zeal for God. (2.) The examples of former saints are not to be pleaded as prevalent, unless the cases be parallel, and we have the same warrant and authority under which they acted. (3.) The religion of Jesus is never to be propagated by fire and sword, but by soft persuasion, and every work and labour of love. Force may make man hypocrites: choice alone can make them Christians. 4. Christ hereupon patiently put up the affront, and quietly went with his disciples to another village, where they met a more hospitable reception. Note, To conquer our own spirit is a greater victory than to lay our bitterest enemy at our feet. 57. ¶ And it came to pass that as they went in the way, a certain man said unto him, Lord, I will follow the whithersoever thou goest. 58. And Jesus said unto him, Foxes have holes, and birds of the air have noths, but the Son of man hath not where to lay his head. 59. And he said unto another, Follow me: But he said, Lord, suffer me first to go and bury my father. 60. Jesus said unto him, Let the dead bury their dead; but to go thou and preach the kingdom of God. 61. And another also said, Lord, I will follow thee: 'but let me first go but them farewell which are at home at my house. 62. And Jesus said unto him, We man having put his hand to the plough, and 'looking back, is so for the kingdom of God. They who would follow Chrift must count the coft, and be ready, without hesitation, to part with all for his sake. We have here. 1. The offer of one who, expecting the Meffiah was about to set up his kingdom, professes his zeal to serve him, to hope he shall be well rewarded for it. But Chrift underwives him. He would meet with none of the honours he expected, and innumerable hardships of which he seemed not to be aware. The Son of man, so far from providing for his followers, was more desirous than the foxes of the sister or the forals of heaven, having neither house nor home. So poor, for our fakes, he became, to reach us contentment in the lowest fission of life; never to desire at this world's greatness; patiently to submit to every want we may be called to endure; to expect tribulations; and look for no rest below, till the day comes that we shall rest in the dark, and then enter into our kingdom. 2. Another, called to follow Chrift, wanted to make excuse, and failures a delay, pretending piety towards an aged parent, and defining to perform the last officers to him before he commenced Chrift's constant follower. But Chrift denies his request: a more urgent duty lay upon him: there were enough dead sinners to bury the dead corpfe; whilst he, as a living God, was needed to preach the everlasting gospel. Nor, (1.) Delays are dangerous: many a soul hath been lost by plausible excuses for withdrawing from present duty, and putting off the concerns of eternity to a more convenient season. (2.) Religion teaches us to shew piety at home, and to requite our parents; but, if the dreadful relations in life would divert us from the service of Jesus and his gospel, then we must leave father and mother to follow the Master's call, and shew our obedience to his commands. 3. A third person makes a voluntary tender of his service to Chrift, and only begs that he may first bid adieu to his friends, and settle his worldly affairs. But Chrift, who saw that his heart was entangled with worldly things, lets him know the impossibility of uniting the incompatible services of God and Mammon. No man, having laid his hand to the plunge, and looking dark, is fit for the kingdom of God. Whilst he hankers after the world, and parts from it with reluctance, he will not heartily discharge the gospel ministry. Nor, (1.) Worldly things are the most dangerous shares to draw the heart from Chrift: even those that we may lawfully mind are apt to engage unlawful and inordinate affections after them. (2.) When we have once set our faces heavenward, let us never look back. Remember Lot's wife. In this chapter we have, 1. Chrift's commission to the seventy disciples, ver. 1—16. 2. The reports which the seventy disciples made to their Master of the fourth of their negotiation, and his dishonorable likeness, ver. 17—24. 3. Chrift's dishonor with a lawyer concerning the way to heaven, and the instructions Chrift gave him by a parents to look upon every one at his neighbors, ver. 25—37. 4. Chrift's entertainment be Martin's house, the reproof the game to her for her care about the world, and his commendation of Mary for her care about her soul, ver. 38—42. 1. AFTER these things, the Lord appointed other seventy also, and sent them two and two before his face into every city and place whither he himself would come. 2. Therefore said he unto them, "The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3. Go your ways, behold, I send you forth as lambs among wolves. 4. Carry neither purse, nor levity, nor shoes: and shove no man by the way. 5. And into whatsoever house ye enter, first say, Peace be to this house. 6. And, if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8. And into whatsoever city ye enter, and they receive you, eat such things as are set before you. 9. And lead the sick that are therein, and say unto them, 'The kingdom of God is come nigh unto you. 10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same,' and say, 11. Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you. 12. But I say unto you, that it shall be more tolerable in that day for Sodom than for that city. 13. We unto thee, Chomson, we unto thee, Bethesda: 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 sick-clock and ashes. 14. But it shall be more tolerable for Tyre and Sidon at the judgment than for you. 15. And thou, Capernaum, which are exalted to heaven, shall be thrust down to hell. 16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. The harvest was plentious, but hitherto the labourers had been few. We have here seventy disciples sedated to the ministry, invited with miraculous powers, and sent us harbingers to prepare the way of Chrift in all the adjacent country whither he was preparing to go. Their number corresponds with the elders of Israel on whom the Spirit of the Lord rested in the wilderness; and they were sent two and two for their mutual comfort and encouragement. 1. They must address themselves in prayer to God for success upon their own labours, and that he would raise up and qualify many more to go forth and preach the gospel. And this must be full the constant subject of our requests to God: the more we look round on the world, and let immortal souls perishing for lack of knowledge, the more zealously should we labour, and the more fervently pray that the Lord would send forth labourers into his harvest. 2. He tells them what they may expect to meet. Though they were never so harmless and unattentive, and their old works breathed nothing but peace and love, they would have enemies to encounter, force and savage as wolves: but he who sent them would afford them protection, and minister strength and courage to them in their work. And, if God be with us, we need not fear who are against us. 3. He orders them to make no provision for their journey, but trust on Providence for the supply of their wants: and, as their work required dispatch, they must not lose any time in unnecessary dishonor or civilities with any person whom they met. Not that Chrift enjoined rudeness and uncivility; but there was now no time for compliments, when the service was urgent. 4. Wherever they entered into a house, and were hospitalized received, there he orders them to say, Peace be to this house, praying that all likeness, spiritual, temporal, and eternal, might rest upon those who dwell there. And if the son of peace be there, any into whose hearts the Son of God hath put a desire to hear and receive the gospel of peace, then an answer of peace should be given to their prayers, your peace shall rest upon it; but if not, if there be no chosen vessel in the family, whose hearts are open to embrace the truth, it shall return unto you again, and your prayers for them shall be answered in likeness on your own souls. Nor, (1.) They who preach the gospel of peace cannot but fervently desire, for all those among whom they minister, that God would speak peace by them to the confidences of their hearers. (2.) Some receive, but more reject, our preaching and prayers: yet even to those that perish our labours and prayers are not in vain; we are still a sweet favour of Chrift; and, though they reject the salvation we bring, Chrift will approve and reward our fidelity. 5. In whatever house they were at first received, there they must abide; thankfully and cheerfully making use of the provision set before them, and not doubting but their labours would procure them that welcome they deserved. They must be content with the means of care, and never, affecting mercy, change their lodgings for better accommodations, left they should incur the suspicion of sickness, or flesh-pleasers. Nor, (1.) Chrift's ministry have a right to a maintenance. (2.) When the love of souls, not of baby laces, draws men to labour in the gospel, they will learn in whatsoever state they are, therewith to be content, and put up with the poorest accommodations. 6. He directs them what must be the subject of their preaching. They must say, The kingdom of God is some nigh unto you; the kingdom of the Meffiah, with all its inestimable likeness and privileges, is now ready to appear; prepare to receive him; and he empowers them to heal the sick, in confirmation of their preaching, as well as in return for the good civilities which they received. Nor, Nothing is ever lost by kindness shown to Jesus and his servants. 7. In case their ministry is rejected, and they are driven from their work, they are to leave that devoted city, publickly declaring the doom ready to light upon the place, and shaking off the dust of their feet for a testimony against them, assuring them of the seameness of the Meffiah's kingdom, and the dreadful consequences which must unavoidably enlist from their oblivency and impenitence. And in a day of judgment it shall be more tolerable for Sodom than for that city, because they have rejected greater means of grace than were vouchsafed to that abandoned city. Nor, (1.) None sick under such aggravated guilt as those who despise and reject the gospel. (2.) The day is near when these despisers will wonder and perish. 8. On this occasion our Lord turns his discourse to those cities where such multitudes of his miracles had been wrought, and who who notwithstanding continued impenitent. Chornun, Bethsaid, have their fearful doom and. Had the most wicked cities of the Gentiles enjoyed their bleflings and privileges, and calls to repentance, even Tyre and Sidon had long ago been brought into the dust of humiliation. Therefore the judgment of the heathen, in the day of vengeance, shall be more tolerable than theirs: and Capernaum, enabled to heaven in privileges, shall sink as low as hell under the wrath of God, provoked by their hardened infidelity. Let the lands and places that enjoy the gospel light hear and tremble at these denunciations. 9. He encourages the seventy to go forth. They are his ambassadors: he will reckon the treatment they meet with as flowers to himself. Those who heard and respected them he would regard, as if they shewed this attention and kindness to his own perfect; whilst they who despised their perfects, and rejected their ministry, inflicted him, and put contempt on God who sent him. Nate, Many ill-uke, flight, and common Christ's ambition, and treat them as mean and despicable; but they will shortly feel, to their cuff, that the King of glory will fearfully avenge the insults shewn to his ambassadors. 17. ¶ And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18. And he said unto them, 'I beheld Satan as lightning fall from heaven. 19. Behold, 'I give unto you power to tread on serpents and forepions, and over all the power of the enemy; and nothing shall by any means hurt you. 20. Notwithstanding in this rejoice not, that the spirits are subject unto you: but rather rejoice, because your names are written in heaven. 21. ¶ In that hour Jesus rejoiced in spirit, and said, 'I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wife and prudent, and hath revealed them unto babes: even so, Father, for so it seemed good in thy light. 22. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23. ¶ And he turned him unto his disciples, and said privately, 'Bleffed are the eyes which see the things that ye see. 24. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Having finished their ministry, we have here, 1. The return of the disciples to their Master, transported to find that even the devils were subject unto them, and ascribing the glory to him, in whole name they were enabled to work such stupendous miracles. Nate, All our victories over Satan must be ascribed to the grace and power of the great Captain of our Districts, and in him we may and ought to rejoice greatly. 2. He received them very graciously. (1.) He informs them it was no news to him that the devils were subject unto them. I saw, when I sent you forth to preach the gospel and work miracles, Satan failing as lightning from heaven; his power and kingdom began now to be shaken and to utter; and this was the preage of his more irrecoverable ruin, when in the Gentile world the gospel should quickly spread, and, rooting up idolatry and spiritual darkness, turn the hearts of sinners from the power of Satan unto God. (2.) He enlarges their powers, as the reward of their fidelity, and an encouragement to persevere. They shall tread upon serpents and forepions (abort); and the old serpent, and his venomous associates, whether men or devils, should be bruised under their feet. And nothing shall by any means hurt you. Under Almighty protection you may defy every danger. Nate, They have nothing to fear who have Christ for their matter, and execute his commission. (3.) He checks their joy on this singular distinction with which he endured them, and directs them to a nobler cause for it; rather rejoice that your names are written in heaven; else, though they had cast out devils, they might themselves finally perish, and become companions with them. It is not gifts, but graces, that evidence our adoption of God, which should afford us most joy. Nate, (1.) God knoweth those that are his; their ignores are neglected in the records of eternity. (2.) The eternal predestination of God is matter of most comfortable meditation to those who, by faith embracing the promises, feel in their hearts the working of God's Spirit, sealing them unto the day of redemption. (4.) Christ expresses his delight and thankfulness for the bleffing conferred on these his poor disciples: and to this hour nothing rejoices the hearts of his people so greatly as beholding the progress of his gospel, the fall of Satan, and the conversion of men's souls. He said, 'I thank thee, O Father, Lord of heaven and earth, the great Dispoise of all things, that thou hast hid these things from the wife and prudent, and hath revealed them unto babes, V. L. II. leaving the proud scribes and doctors of the law under the darkness of pretended science, prejudiced against and strangers to the mysteries of grace; whilst poor illiterate men, of low capacities, and contemptible in the eyes of the worldly wife, are put in truth with the gospel, and enlightened with the Spirit of truth. Even so, Father, for so it seemed good in thy light: such was the pleasure of infinite wisdom, who lovethingly dispenses his gifts, the more to manifest his own glory. All things are delivered to me of my Father, all power and authority, all wisdom and grace to communicate to his chosen. In Jesus are all the treasures laid up, and out of his fulness we must receive. And no man knoweth who the Son is but the Father, and who the Father is but the Son, and he to whom the Son will reveal him: the perfections of the divine nature are only fully known by the divine Persons themselves; and we can only be acquainted with them, and their eternal purposes of infinite wisdom and grace, so far as the Son of God is pleased to reveal them to us. (5.) Turning to his disciples privately he pronounces them truly bleffed, favoured with the sight of the Lord's Christ, and enjoying the clearest discoveries of that kingdom of grace which the Method was now come to erect in the world. Prophets and kings in former ages desired in vain to the end hear what they, more highly favoured, saw and heard. Nate, The distinguishing mercies we enjoy should excite our thankfulness, and quicken our diligence to improve them. 25. ¶ And behold, a certain lawyer stood up, and tempted him, saying, 'Matter, what shall I do to inherit eternal life? 26. He said unto him, What is written in the law? how receded thou? 27. And he answering, said, '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 neighbour as thyself. 28. And he said unto him, Thou hast answered, right: 'this do, and thou shalt live. 29. But he, 'willing to justify himself, find unto Jesus, And who is my neighbour? 30. And Jesus answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31. And by chance there came down a certain priest that way; and when he saw him, 'he passed by on the other side. 32. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him. 34. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beaft, and brought him to an inn, and took care of him. 35. And on the morrow, when he departed, he took out two 'pence, and gave them to the hoft, and said unto him, Take care of him; and whatsoever thou fendedst more, when I come again, I will repay thee. 36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37. And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. We have the same question proposed by one of the scribes as was put by the young ruler, Most v. 27, nor so much with a view to be informed, as with the intention to entangle our Lord in his talk. 1. In answer to his question Christ turns him over to the law, in which he fancied himself deeply conversant, and bids him say what he read there, as the way of obtaining the eternal life he fought: and when the scribe replied the conditions there prescribed were the perfect love of God and our neighbour, Christ approves the answer, and assures him, Da this, and the flesh live. Such perfection of obedience will entitle those who can plead it to the reward. But where, alas! is this to be found? The more we read the tenor of the covenant of works, the more, if our minds are enlightened, shall we be driven to despair of ourselves, conscious how far we have been from continuing in all the things written in the book of the law to do them. But with this view had not the lawyer read. For, 2. He, willing to justify himself, as if he had kept the whole law, desired to know who was to be reckoned his neighbour; conceiting, probably, his justice and charity had been so extensive to the whole house of Israel, that he might justly claim the reward of perfect obedience. 3. Christ, by an appetite case in point, lets him see his ignorance of the divine law, and the defictiveness of his charity; correcting at the same time the corrupt notions of the Jewish teachers, who reckoned themselves not at all obliged to chew the least kindness to those who were out of the pale of their communion. The story here represented is very beautiful and affecting. 6 L 1. A 1. A Jew, as he travelled from Jerusalem to Jericho, fell among thieves, with which the road was greatly infected, and these, not satisfied with having plundered and dropped him of his raiment, inhumanly wounded him, and departed, leaving him watering in his blood, half dead, and ready to expire. This rule may fully represent the state of mankind; way-laid by Satan the great enemy of souls, robbed of the garments of innocence, wounded and dying in their sins, without power or strength to help themselves. 2. In this disastrous condition, in which the poor wounded traveler lay, by chance, to Providence ordered it, there came down a certain prisp that they, whose office and character should have engaged him to exercise his humanity and compassion towards an object to pituitise, especially to one of his own nation and religion; but his unfitting heart was fluthed against his brother, and, turning to the other side of the road, he pursued his journey unconcerned. A Levite quickly followed, as ruthless to every humane fanfation: he just came and looked on; and, not caring to be at the trouble or expense of providing for a dying man, he kept on his way, and left him to perish there. Black-hearted monsters! cries every tongue. But, alas! such Levites and prisths are found in every age, who not only with bold their hand from relieving the wants of the miserable, but leave the more precious souls of men to perish, unconcerned what becomes of them. Some fuppets that their reprobes the law of Mufes, from which no mercy is to be expected: it makes no provision for that a sinner, nor speaks one word of comfort to the guilty; but leaves the soul under a curse which extends to eternal death. 3. A Samaritan, one of that despised and detested nation, travelling that way, saw the miserable object, and compassion infirmly melted his heart. Without waiting to know of what country he was, he went to him, and pouring oil and wine into his wounds, he bound them carefully up, perhaps with the very innate garments he wore, and, greatly letting him on his own head, he carried him to the nearest inn, and saw every accommodation provided for him which the place would afford. And on the morrow, having waited that night to for the poor patient well provided for, he gave the hold, on parting, two pieces, about fifteen pence of our money, with a charge to take all possible care of the wounded man, and engaged to defray, on his return, whatever expense might be further incurred. A noble infancy indeed of humanity and generosity. We cannot be at a loss to whom this character of the good Samaritan eminently belongs. Jesus is come down from heaven; he fires his people lying in their blood, helpless and desperate; his companions are kindled towards them; he binds up the wounds of the guilty sinner's soul; his own blood is the healing balm he pours into them; he brings them into his church, were they are fed with the provision of his ordinances; he clothes them with his righteousness, revives them with the cordials of his love, and bears their charges through the inn of this world, supporting them with the riches of his grace; he commends them to the care of his ministers, and at his second coming will not fail to reward their care and diligence. 4. Christ proposes to the lawyer the question, which of these was the neighbour to the wounded traveller? and the case was too clear to admit of hesitation; he could not but answer, He that Seward mercy on him. Then said "Jesus unto him, Go, and do thou blesses. Think not you have kept the law, or even understood the crates of the command, before you feel the same compassionate spirit, the same readiness to relieve even a Samaritan, as he shewed towards this Jew. An extent of charity to which he had been hitherto an utter stranger; and therefore his self-justification was but self-delusion. 38. Now it came to pass, as they went, he entered into a certain village: and a certain woman, named "Martha, received him into her house. 39. And the last a sister called Mary," which also sat at Jesus's feet, and heard his word. 40. But Martha was cumbersome about much serving, and came to him, and said, Lord, do it, thou not care that my sister hath left me to serve alone? Did her therefore that she help me. 41. And Jesus answered, and said unto her, Martha, Martha, thou art careful, and troubled about many things: 42. But one thing is needful. And Mary hath choked that good part, which shall not be taken away from her. 9. 38-42. We have here, 1. The hospitable entertainment given to our blessed Lord by a good woman who lived at Bethany, named Martha. Though his character was obnoxious, and his vicious numerous and poor, yet she was not ashamed of owning her respect for him, and was happy to furnish him with the best her house afforded. A grand-mast heart makes an open hand. We should arrange no expense when Christ's cause demands our support. 2. Mary, the sister of Martha, sat at Jesus's feet, attentive to his divine instructions; and so, according to his ideal custom, he began to discourse about the glad tidings of his salvation, the listened with angriness to the gracious words which proceeded out of his mouth. Nate, (1.) Ministers, not only to public, but from house to house, should delight to disperse the gospel-word. They are profitable visits when a gracious discourse leaves the entertainment. (1.) They who would be wise unto salvation must sit as Jesus's feet. We cannot hear his voice indeed; but in his blessed word he yet speaketh. 3. Martha, deduced to show her respect for her honoured guest, was very busy in providing the entertainment. Her diligence was commendable; but she was too much taken up, compared with much serving; she wanted to make the feast splendid, and was in disheartening with their worldly engagements, that she could not find leisure to attend the heavenly discourse of the Redeemer. Nate, (1.) Family cares incontinently engaging the mind as a great house to our souls. (2.) Christ's servants should not number themselves with much serving. They who eat and drink to the glory of God will not affect families. 4. Displeased that Mary came not to her affluence, Martha brings her complaint to Christ; Lord, do it, thou not care that my sister hath left me to serve alone? She forms not only to blame Mary's backwardness to afflict her, but to reflect upon Jesus, that he should suffer her to fit them, when she wanted her help in the family; and therefore suggests that it was but reasonable, that he should bid her as an affliction in providing for the guests. Nate, (1.) They who have their own hearts much sit upon the world are ready to find fault with those as negligent who show not the same anxiety after it. (2.) Too many, like Martha, are apt to think, that the exercises of religion incensed upon the duties of our children; but, usually speaking, the fault is, as here, far on the other side. 5. Christ reproves her inordinate carefulness. Martha, Martha; he speaks with earnestness and pity, then are careful, and troubled about many things; giving herself unnecessary anxiety, when Christ required no such luminous entertainment. But one thing is needful, to know Christ and partake of his salvation. Compared with this, every thing besides is unimportant; therefore should that engage our first and chief concern: and we are highly culpable when other things divert us from attending to the interests of our immortal souls. Nate, (1.) Faithful rebukes are the truest marks of genuine love. (2.) They who are full of inordinate care are sure to involve themselves in many troubles. (3.) Christ's disciples have need simply to remember this reproof and caution; for Martha's anxiety is a befitting evil. 6. Instead of blaming Mary, as her sister expected, Christ commends her choice, and approves her conduct. She had chosen that good part, which shall not be taken from her. Nate, (1.) However serious godliness may provoke the censures of the lukewarm, Jesus will commend what they condemn. (2.) They who have chosen Christ as their portion, and his word as their rule, have wisely determined, and shall never repent of their choice. (3.) If we have by faith embraced the Saviour, and truly been made partakers of his grace, then we have an interest in that eternal blessedness, of which none of the powers of earth or hell can deprive us. In this chapter, 1. Christ taught his disciples to pray, ver. 1-13. 2. He fully answers the blasphemous temptation of the Pharisees, ver. 14-26. 3. He shows the honour of obedient disciples to be greater than that of his own mother, ver. 27, 28. 4. He upbraids the man of that generation for their infidelity and abominance, ver. 29-30. 5. He instructs reproves the Pharisees and lawyers for their hypocrisy, pride, and their oppressing the confines of those that submitted to them, and their having and persecuting those that witnessed against their wickedness, ver. 37-54. 1. AND it came to pass, that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2. 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. 3. "Give us day by day our daily bread. 4. 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. 5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6. For a friend of mine in his journey is come to me, and I have nothing to be before him; 7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8. I say unto you, Though he will not rise and give him, because he is his friend: "yet because of his importunity, he will rise and give him as many as he meccles. 9. And I say unto you, 'Ask, and it shall be given you: Ask, and ye shall find: knock, and it shall be opened unto you. 10. For 'every one that afters, receiveth: and he that ferketh, findeth: and to him that knocketh, it shall be opened. 11. If a son shall ask bread of any of you that is a father, will he give him a fume? or if he of a son, will he for a son give him a serpent? 12. Or if he shall ask an egg, will he offer him a scorpion? 13. 'If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the holy Spirit to them that ask him? 9. 1—13. Prayer is the great inflicted means of maintaining communion with God: it is as the breath of every spiritually living soul. There can be no farer proof of our being dead in trespasses and sins than the habitual neglect of it. The prayer, laid five without God, and must die without hope. Our Lord himself was much in prayer, to set us an example: and his disciples, deftious to follow him, are represented here as preferring their request to him, that he would instruct them both concerning the matter and manner of their prayers, and give them a form of directory, as John had done for his disciples. Men, Unless the Lord teach us to pray, and pour out upon us the spirit of prayer and supplications, we can offer no acceptable service. 1. Christ corresponds to grant their request, and gives them the following short but most comprehensive form of prayer: Our Father which art in heaven; thou great Creator and universal Lord, whose throne is in the heavens, and to whom ten thousand times ten thousand angels and archangels pay their ceaseless adorations; to thee do we sinful worms and dust of the earth admits our prayer, regarding thee not only as our common Parent and Maker of all things, but in the more endeared relation of our reconciled God and Father in Jesus Christ. Hathrow to thy name: may I and every other commen cast thy glory; and, according to the displays of thy glorious perfections made in thy works and word, may we ever admire, adore, honour, love, and serve thee. Thy kingdom come: erect the throne of thy grace in our hearts; O visit us with thy salvation; give us the light of thy truth, and the effectual insistence of thy Spirit, that we may become thy faithful subjects and servants. Send forth thy gospel into the world; accompany it with thy mighty power, and make it effectual to the conversion of sinners souls; build us up together in thy faith, fear, and love, and prepare us daily, in the exercise of all holy conversation and godliness, for thy eternal presence; then come and take us to thy throne above, where, day and night for ever, we may serve thee in thy temple, and go out no more. Thy will be done, as in heaven, fit in earth; may we emulate the livery, constant, universal obedience paid by thy celestial holds. Let thy revealed word be our invariable rule; and may we, without partiality and without hypocrisy, desire to know and with delight fulfil what thou dost command: and in every dispensation of thy providence may our spirits be resigned, fulnessless, finished, content to wait thy leisure, and meekly calling our care upon thee. Give us day by day our daily bread: on thee, O Lord, we depend for the needful provision for our bodies during the days of our pilgrimage; let us, as thy children, be supplied by thy bounty; enable us to live in a constant dependence upon thee, content with the portion thou art pleased to assign us, and confident thou wilt not leave us to want any manner of thing which is good for us: and, whilst our bodies are fed by thy providence, let our souls be nourished with the better bread of life which cometh down from heaven. And forgive us our sins, many, great, and aggravated as they have been: blot them out through the Redeemer's blood, speak peace and pardon to our guilty souls, and gladly thyself in mercy. And we are embellished, Lord, to hope for an answer of peace; for we also forgive every one that is indolent to us, readily passing by their offences and trespasses against us, as we hope to be forgiven ourselves, and pleading thy promise, that, when we are enabled thus to do, we shall assuredly find mercy with thee our most highly and justly offended God. Remember therefore the word wherein thou hast caused us to put our truth. And find us not into temptation; keep us from every fense laid for our souls, and suffer us not to fall under the trials we may be called to endure: but deliver us from evil, from the evil one, the evil world, and that greatest enemy our own evil hearts, deceitful above all things and desperately wicked. Save us with thine uttermost salvation, and bring us at last to that eternal kingdom where no temptation nor evil can ever enter. 2. Christ directs them as to the manner of their prayers; to be fervent, persevering, and importunate; the effects of which he enhances in the case of a man, who, having a fudder visit from a friend on his journey, and nothing for him to one, should run to his neighbour's house at midnight, and desire to borrow them leaves. At that unfeasible hour his neighbour would be apt to make many excuses, and endeavour to put him off, rather than disturb his family: yet, if he is very importunate, that will usually prevail; and, if but to be rid of his importunity, he will lead him what he asks. Now if one, who throes to much reluctance to yield, is overcome by entreaty, much more will our gracious God, who is ever more willing to hear than we to pray, and wont to give more than we desire or deserve, answer the supplications of his people, if they faint not. Let them go to faith, nothing doubting; let them feel with diligence unwearied; let them touch aloud, with cries fervent and reiterated; and then they will surely find an answer of peace; their prayers shall be heard, their requests granted, and the door of mercy be opened. 3. Our Lord suggests yet farther encouragement to prayer from the consideration of our relation to God as our father. If the bowels of earthly parents yearn over their children's wants, and none are found to inhuman as, instead of the bread and meat which they crave, to give them things noxious and poisonous. If men, by nature finish, feel such tenderness towards their offspring, how infinitely surpassing are the compulsion of our Father in heaven; and, as his power is equal to his love, much more will he supply all the spiritual necessities of our souls, and give his Holy Spirit, which comprises all blessedness, to them that ask him. 14. ¶ And 'he was calling out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake: and the people wondered. 15. But some of them said, 'He caldeth out devils through a Beelzebub the chief of the devils. 16. And others, tempting him, 'sought of him a sign from heaven. 17. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation: and a house divided against a house falleth. 18. If Satan also be divided against himself, how shall his kingdom stand? because ye say, that I call out devils through Beelzebub. 19. And if I by Beelzebub call out devils, by whom do your sons call them out? therefore shall they be your judges. 20. But if I 'with the finger of God call out devils, no doubt 'the kingdom of God is come upon you. 21. 'When a strong man armed keepseth his palace, his goods are in peace. 22. But 'when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he rested, and divided his spoils. 23. 'He that is not with me, is against me: and he that gathereth not with me, scattereth. 24. 'When the unclean spirit is gone out of a man, 'he walketh through dry places, seeking rest: and finding none, he saith, I will return unto my house whence I came out. 25. And when he cometh, he findeth if weep and garnished. 26. Then goeth he, and taketh to him seven other spirits more wicked than himself, and they enter in, and dwell there: and 'the last state of that man is worse than the first. 9. 14—26. The most amazing manifestations of Christ's power and glory, and his noble acts of beneficence towards men's bodies and souls, could not prevent the unenormed tongue of malice from calling upon him the most malignant aspersions. We have here, 1. The wicked inference drawn by the Pharisees, on seeing a most astonishing instance of Christ's power in the dispossessing a devil from a man that was dumb, who immediately recovered his speech to the amazement of the spectators. To counteract the effects of this miraculous cure among the people, some of them, who could not deny the fact, suggested that it was performed by a confederacy between Jesus and the prince of the devils: whilst others challenged him to give a sign from heaven of his divine mission, as if all besides was unfaithful, or perverse and absurd are usually the objections of obstinate infidelity. 2. Christ knew their thoughts, and what suggestions they were labouring to instil into the minds of the people, and confuses them with the most unanswerable arguments. It was as absurd to suppose so futile an enemy as Satan would ever concur in establishing that doctrine which radically overthrew his empire over the souls of men, as that any community or family should propose their establishment by division between the members that compose it, which must evidently tend to their mutual destruction. Besides, they condemned themselves herein, when they admitted that many of these own kindred and followers, by merceness were, in the name of God, enabled to cast out devils; and never supposed any disological combination in their case. This malignant opposition to him therefore tended most effectually to their own ruin and destruction; for, since the finger of God was evident in these miraculous works, and proved the kingdom of God was come, which the Messiah should erect in the world, in rejecting the evidence of his mission they excluded themselves from all the blessings and privileges of his kingdom. And to these further the real destruction of Satan's power by his miracles and destroys, he illustrates the matter by a similitude, 9: 21, 22. As a strong man will not quit his palace, which he holds with an armed force, unless he be vanquished by a superior fire, no more will Satan quit his hold of men's bodies and souls till compelled by the power of the almighty Saviour. When the prey therefore is taken from this mighty one, it is a sure proof that his power is broken, and his interests ruined. Nor can there be any neutrality between Christ and Belial. They who halt between two opinions, who do not join Christ's cause, admit the evidence of his mission, and profess his objecting, must expect to be treated by him as enemies, and to be scattered in his wrath. The Redeemer's victories over Satan are full daily seen; yet, we are bound to experience them in our own souls, or it had been good for us we had never been born. For by nature we are children of wrath, born slaves of corruption, and under the power of this wicked one. Our desperately wicked hearts are the palace where he sits enthroned, and there his defiance orders are obeyed; by every prejudice, every allurement, every temptation, he strengthens his interest against Christ and his truth, and darters with visions of peace the sinner's soul, filling him with false confidences, keeping him in darkness with respect to his danger, hailing him asleep in security, suffering him to entertain no doubt of the goodness of his heart and the safety of his thief, and turning him away from whatever tends to disturb this deceitful repose. But, when Christ comes by his word and Spirit, the conduct begins, unusual distress and terms close the soul, the enemy struggles hard to keep his hold, but the stronger grace and power of the Saviour prevail, the strong holds of Satan are laid low, the sinner's proud imaginations humbled, his false confidences, his own righteousness and self-sufficiency, levelled with the dust, Christ comes and takes possession of the heart, by his enlightening, satisfying grace differs the darkness of ignorance and error, and hoists the bonds of sin and corruption, taking the prey from the mighty, and employing to his own glory the body, soul, spirit, and all the faculties of the redeemed sinner. 3. Christ intimates to them their truly deplorable condition, under another similitude. They were like a man, out of whom the evil spirit departed for a while, making a settlement elsewhere; but, finding none to his mind, he returned to his former house, and found it ready prepared for his reception; where, entering with seven worse spirits, he took up his abode; and the case of that man was more desperate than ever. Thus now this Satan's kingdom was shaken in Judea, he had retired for a while into the Gentile world; but when, after the resurrection of Jesus, and the preaching of his gospel among the heathen, he could find no rest there, his idols being demolished and his votaries converted, then would he return again to the Jewish people, who had rejected their Messiah, and find them ready to welcome him into their hearts: with sevenfold greater influence over them he shall take possession of them for his own, and, by hurrying them on to fill up the measure of their iniquities, will hasten the destruction of their country, and effectually ruin both body and soul in hell. This also represents the state of every hypocrite and apostate. An outward reformation may be wrought, and Satan's power for a time suspended; the house may be swept from grolier immoralities, and garnished with the form of godliness, with common gifts of speculative knowledge, or a fair show of protection, whilst the heart remains unchanged, unhumbled, and unholy: for a while they endure; but, when the hour of temptation comes, Satan finds a ready access, and enters with greater power than ever into the heart; the sins which were before his under the veil of hypocrisy break forth; apostate ensues: and these usually prove the vileth and most abandoned of all sinners, and will receive the greater damnation. 27. ¶ And it came to pass, as he spake these things, a certain woman of the company lift up her voice, and said unto him, "Bleffed is the womb that bare thee, and the paps which thou hast fucked. 28. But he said, Yea, 'rather bleffed are they that hear the word of God, and keep it. 6. 27. 28. Struck with the miracle the had seen, and deeply affected with the convincing force of evidence which appeared in our Lord's discourse, a gracious woman of the company could not restrain the glowing rapture of her heart, and hurt forth into expressions of wonder and admiration at what she heard and saw, counting her inexperably bleffed and happy who was the mother of such a son. But Christ took occasion to point her to an unspeakably greater honour and happiness, of which she herself might become possessed: to hear the word of God and keep it, so to receive the love of the truth as to be saved thereby, was a far greater blessedness than, after the flesh, to have been found among his nearest relatives. 29. ¶ 'And when the people were gathered thick together, he began to say, This is an evil generation: 'they seek a sign, and there shall no sign be given it, but the sign of Jonas the prophet. 30. For 'as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31. The queen of the fourth shall rise up in the judgment with the men of this generation, and condemn them: for 'the cause from the utmost parts of the earth, to hear the wisdom of Solomon; and behold, a greater than Solomon is here. 32. The men of Nineveh 'shall rise up in the judgment with this generation, and shall condemn it: for 'they repented at the preaching of Jonas; and behold, a greater than Jonas is here. 33. 'No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel; but on a candlestick, that they which come in may see the light. 34. 'The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light: but when thine eye is evil, thy body also is full of darkness. 35. Take heed therefore, that the light which is in thee be not darkness. 36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. 6. 29—36. As they were so obstinate in rejecting the signs he had given them, and still demand one from heaven, as a fuberling for their unbelief, Christ rejects their petition, and, before the people, who were gathered thick around him, assures them, 1. That no sign shall be given them from heaven but only that of which Jonas was the type and figure, even the resurrection of the Son of man from the dead; and their rejection of that would seal them up under final impenitence. 2. He warns them of the dreadfulness of their guilt, and the aggravated ruin which must be the consequence of rejecting him and his gospel. As he was far greater than Solomon or Jonah, the queen of Sharia who came so far to hear the wisdom of the one, and the Ninevites who repented at the preaching of the other, would rise up in a judgment-day to upbraid and condemn their perverseness and unbelief. 3. They had yet the light of truth among them; they were therefore inexcusable if they abode to darkness, and willfully shut their eyes against conviction. They who embraced the gospel, receiving it in the light and the love of it, would be infinitely blessed and benefited thereby; those who rejected it would be given up justly to the blindness of their heart, and left to fall into eternal darkness. Nov. (1.) The gospel is the lighted candle, set up on the candlestick of the public ministry, to guide the highest souls into the paths of everlasting peace. (2.) What the eye is to the body, that faith is to the soul, enabling us to see the great things which pertain unto our eternal life, and to embrace them; and, as the blessed effect thereof, we are enabled to walk in comfort and holiness, growing in grace, till the blessed day comes when no cloud of ignorance, or foot of sin, shall hide the full lustre of the beatific vision. (3.) Whilst the heart remains under the power of native corruption, the understanding is darkened, the judgment corrupted by depraved affections, and all the glories of the gospel-day shine around such in vain: as the fools brightest beams convey no light to the person whose organs of vision are obstructed by vicious humours. (4.) We have great need to beware how we trifle with the gospel; lest we provoke the Lord to withdraw the light of truth from us, and seal us up under judicial blindness and hardness of heart; and then, how great is that darkness! 37. ¶ And as he spake, a certain Pharisee be thought him to dine with him: and he went in and sat down to meat. 38. And "when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39. And the Lord said unto him, "Now do ye Pharisees make clean the outside of the cup and the platter: but 'your inward part is full of ravening and wickedness. 40. Ye fools, did not be that made that which is without, make that which is within also? 41. But rather 'give alms of such things as you have: and behold, all things are clean unto you. 42. But 'wo unto you Pharisees: for ye tithe mint and rue and all manner of herbs, and 'pals over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43. Wo unto you Pharisees: for 'ye love the uppermost feats in the synagogues, and greetings in the markets. 44. 'Wo unto you scribes and Pharisees, hypocrites: for 'ye are as graves which appear not, and the men that walk over them are not aware of them. 45. ¶ Then answered one of the lawyers, and said unto him, Maller, thus saying, thou reproaches us also. 46. And he said, 'Wo unto you also, ye lawyers: for 'ye lade men with burdens grievous to be born, and ye yourselves touch not the burdens with one of your fingers. 47. "Wo unto you?" for ye build the sepulchres of the prophets, and your fathers killed them. 48. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres: 49. Therefore also said the wisdom of God, "I will send them prophets and apostles, and some of them they shall slay and persecute: 50. That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 51. From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, it shall be required of this generation. 52. "Wo unto you, lawyers? for ye have taken away the key of knowledge: ye entred not in yourselves, and them that were entering in, ye be hindered. 53. And as he said these things unto them, the scribes and Pharises began to urge him vehemently, and to provoke him to speak of many things: 54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. We have here, 1. The invitation which one of the Pharises gave our Lord to dize with him, which he accepted, went to the house, and let down to meat. 2. The Pharisee observed, and was much offended, that Christ did not walk before he sat down at the table, according to the tradition of the elders, which he and his brethren so scrupulously observed. 3. Christ, who knew this proud Pharisee's thoughts, took occasion freely to reprove their folly and hypocrisy, who had placed the substance of their religion in their ulects and superfluous observances, whilst they neglected the great and most important commands of God. He denounces therefore his woes against them. [1.] For their hypocrisy, in shewing such solicitude to observe the various wallings of their copy and platters, in conformity with the traditions of the elders; whilst they took no pains to cleanse their souls from the deep pollutions of sin, from the inward extortion and covetousness, which rendered them abominable in the sight of God. What egregious folly! If God required outward cleanness, must he not much more expect internal purity? The way to have a sacrificed use of their creature-comforts was by charitable distribution to the poor, (Deut. xxvi. 12—15.) and when this proceeded out of a pure heart, and faith unfeigned, all things would then be clean unto them (Tit. i. 15.) but without this, all the water in Jordan would never cleanse them from their filthiness. [2.] For their injustice and irreligion: whilst they pretended the most scrupulous regard to God's service, tithing even the herbs in their garden, they lived in the good violation of the most wrigley precepts of the moral law; passing over judgment, partial as magistrates, extortioners in their dealings, and as void of the law of God, as of charity to their neighbour: duties, which being of the first importance, demanded their chief attention. [3.] For their pride. They were fond of preeminence; expected the most honourable seat in places of worship, where humility was especially required; and affected founding titles of homage to be paid them in public, as if they were beings of a superior rank. [4.] For their inward filthiness. Notwithstanding all the specious appearances of devotion and piety which they wore, their hearts were a sink of uncleanness; and as graves concealed, which men, ere they were aware, walked over, and were defiled by them; so did their principles, practice, and conversation, corrupt those who followed their destructive ways. 4. One of the lawyers, or Scribes, whose office it was in general to expound the law to the people, conceived these reproves on the Pharises included reproaches on them also; and our Lord, without respect of persons, does not spare them. They were alike culpable, and the same woes and wrath hung over them. [1.] Because they added to the divine precepts an innumerable loud of human traditions; and whilst to themselves they were abundantly indulgent, and made the path of self-denial sufficiently easy, they exacted with rigour a scrupulous conformity from others to their human impositions. [2.] Because they pretended reverence for the memory of the prophets, and erected noble monuments over the graves of those whom their fathers had murdered; but even the care of the prophets tombs perpetrated the memory of their ancestors crimes, which they were ready to repeat, being actuated by the same malignant spirit; therefore also said the wisdom of God, Jesus the divine Lege, in whom are hid all the treasures of wisdom and knowledge, I said God than prophets and apostles, and some of them they shall slay and persecute, exceeding all the outrages of their forefathers; more bloody-minded and inveterate against the mindless of the gospel; filling up hereby the measure of their iniquities, and bringing upon themselves the vengeance due for all the righteous blood shed from Abel to Zacharias, who for his fidelity was Vol. II. floned in the very courts of the temple, (2 Chron. xxiv. 20—22.) At the hands of this generation, faith he, shall it be required: and the prediction was fearfully verified in the dreadful and utter destruction shortly after poured out upon their city, temple, and nation. [3.] Because they had taken away the key of knowledge; arrogating to themselves the right of expounding the scriptures, they misled the people by corrupt glosses. They perverted the tears which had the plaintiff reference to the Messiah, and the clearest accomplishment in Jesus; infilling wrong notions of his temporal kingdom, they prejudiced the people against Christ and his gospel; and refusing to enter themselves into the number of his disciples, they used all their art and influence to prevent others from joining them who were disposed to acknowledge his mission and character. 5. Cut with their sharp rebukes, which unhumbled sinners regard as affronts and reproaches, they began to urge him vehemently, with captious questions, and to prevote him to speak of many things; trying to suffer his temper, or draw from him some unguarded expression, whereon to ground some accusation against him; either to render him odious to the people, or obnoxious to the government; but his patience and prudence disappointed their malice. Now, Fidelity in reproving men's sins will often procure us inveterate enemies; and we have need watch over the temper of our hearts, and the door of our lips, when in the midst of those who we know lie in wait for our halting. Christ here, 1. Worm his disciples to take hold of hypocrisy, and of censorship in professing Christianity and preaching the gospel, vers. 1—12. 2. He gives a caution against censorships, vers. 13—21. 3. He encouraged his disciples to cast all their care upon God, and engage them to make religion their main business, vers. 22—26. 4. He fires them up to wastefulness, vers. 35—48. 5. He finds them respect trouble and persecution, vers. 49—53. 6. He leaves the people to observe and improve the day of their opportunities, and to make their peace with God in time, vers. 54—59. 1. IN the mean time, when there were gathered together an innumerable multitude of people, individuals that they trode upon one another, he began to say unto his disciples first of all, "Beware ye of the leaven of the Pharises, which is hypocrisy. 2. For there is nothing covered, that shall not be revealed; neither him, that shall not be known. 3. Therefore whatsoever 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. 4. And I say unto you, my friends, "Be not afraid of them that kill the body, and after that have no more than they can do. 5. But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to call into hell; yea, I say unto you, Fear him. 6. Are not five sparrows sold for two? farthings, and not one of them is forgotten before God? 7. But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. 8. Also I say unto you, "Whoever shall comets me before men," him shall the Son of man also comets before the angels of God. 9. But he that denieth me before men, shall be denied before the angels of God. 10. And whoever 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. 11. And when they bring you unto the synagogues and unto magistrates and powers, take ye on thought how or what thing ye shall act, for, or what ye shall say: 12. For the holy Ghost shall teach you in the same hour what ye ought to say. Our Lord inculcated the same truths on different occasions. We need line upon line, and precept upon precept. A vast auditory was now assembled; and, as he was ever ready to speak when they desired to hear, he took occasion. 1. To caution his disciples in public against that hypocrisy of the Pharises which he had just before so sharply rebuked in private. He calls it the leaven of the Pharises. Their hearts, lips, and lives were wholly infected thereby: sworn with pride and self-importance, and floated with envy and malice, all their specious pretences to religion were but an abomination. Christ therefore warns his disciples to blunt this hateful evil themselves, and not to be impelled upon by the fair predictions of these designing men. And he urges, as a powerful argument, the sure detection of hypocrisy, either in this world, or in the day when the secrets of all hearts shall be revealed. Their most retired communications, even the whispers in a closet, must all shortly be proclaimed before the assembled world. How careful then 6 M need a Met. xvi. b Mark. xvii. c. b Met. xvi. vi. c. Met. x. xii. d. Mark. x. xv. need we be over every thought and word, considering that all-facing and heart-searching God with whom we have to do. 2. He charges them to be faithful to their truth, and never to fupprish, through fear or shame, one title of their message; but what they have learnt of him in private, that must they boldly and publicly declare in the face of all opposition. And to encourage them to approve their fidelity unthaken, he addresses them, [1.] As his friends, whom he dearly loved, and would not fail to fupport under every trial. [2.] He lets them know, that the most inveterate malice of their foes can only reach the perishing body; they cannot touch the immortal foul. Better therefore, infinitely better would it be for them, by a steady testimony to the truth, bravely to put their lives in their hands, and meet, if the Lord so permitted, the world death their enemies could inflict; than by a cowardly silence, or fuppression of the adhesive doctrines of the gospel, to provoke a praison God, whose wrath reaches not only to the body, but to the soul, flaking both into the flames of hell, and enduring to eternity. The tear of him should swallow up every other fear. [3.] That guardian Providence, which watches over and orders the most minute events, would take peculiar care of them. Nor a sparrow is forgotten of God, or falls unnoticed; yea, the very hairs of their head are numbered; their most unscrewed foes cannot touch one of them without divine permission; therefore they need not fear what man can do unto them. [4.] According to their fidelity or unfaithfulness, so would they be owned or disowned by him at the last great day. They who, fearless of reproach or suffering, dared make confession of him in the world, shall be with honour acknowledged as his disciples, in the presence of angels at the resurrection of the jull; whilst to decline bearing a testimony for him before men, to avoid loss or infamy, would infallibly provoke Jesus to renounce all relation to them, and expose them to everlasting shame and contempt in the dreadful day of judgment. When we are tempted to be ashamed of or to deny our profession, let us seriously remember this warning, and be wise. [5.] Contempt of their testimony, and blasphemy against the Holy Ghost, would expose their perfections to endless wrath. All the reviling now call out against the Son of man in his state of humiliation were pardonable; but after his ascension, and the descent of the Holy Ghost upon them, to describe the miracles they wrought in confirmation of the resurrection of Jesus, to diabolical agency, would be to refill the only means of conviction, and must exclude such blasphemers from the possibility of repentance or forgiveness. [6.] In all emergencies, where they were called to answer before the tribunals of their perfections, whether Jews or Gentiles, Christ undertakes to furnish them with a tongue, and wisdom which none of their adversaries shall be able to gain say or refill. They need not take thought a moment what to speak in their own defence; the Holy Ghost should effectually furnish them with every thing proper for the occasion; and with such encouragements before them, they may boldly go forth, and fear not. 13. ¶ And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14. And he said unto him, 'Man, who made me a judge, or a divider over you? 15. And he said unto them, 'Take heed and beware of covetoufneis: for a man's life consisteth not in the abundance of the things which he possesseth. 16. And he spake a parable unto them, saying, The ground of a certain rich man brought forth pleasantly: 17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19. And I will say to my soul, 'Soul, thou hast much goods laid up for many years; take thine eaf, eat, drink, and be merry. 20. But God said unto him, Thou fool, this night: thy soul shall be required of thee: then whose shall those things be which thou hast provided? 21. So is he that layeth up treasure for himself, and is not rich cowards God. We have here, 1. The application made to Christ by one of the company, defining him, as a person of authority, to interpose on his behalf with his brother, who either unjustly kept him out of his part of the inheritance, or being the elder, and having by law a double portion, this worldly-minded man would fain come in for an equal share. 2. Christ refuses to interpose. The exercise of temporal power and authority did not belong to that kingdom he came to establish; nay, had he interfered, they would have perhaps made it a ground of accusation, and quarrelled with him for daring to make himself a ruler and a judge. (See Exod. ii. 14.) 3. He takes occasion from this unconscionable application to warn his disciples against the great sin and danger of covetouf- neis, which being a most insinuating evil, they had need carefully guard their hearts against it. Men are apt to fancy, that this world's goods are most essential to happiness; but a man's life consists not in the abundance of the things which he possesseth: they conduce nothing to the spiritual satisfaction of the soul; they cannot prolong our lives a day, an hour; nay, instead of being comforts to us, they often prove a plague and snare here below, besides all the hindrances they put in our way, to obstruct our entrance into the kingdom of heaven. To give the greater force to his admonition, he illustrates it by a striking example. The ground of a certain rich man brought forth pleasantly, (race, a region.) His estate was vast, as the produce of it was abundant. These common gifts of providence the evil and unthankful often enjoy in the largest measure; but we may not judge of God's love or of real felicity from hence. The rich man is far from being usually the happy man. We are told, [1.] What anxious cares his wealth occasioned. He thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? He appears as full of propensity as if he knew not where to get another world to satisfy the cravings of hunger. Such is the usual effect of increasing wealth; it brings an increase of care and disquietude. [2.] The result of his thoughts was this: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods; a re-election, that spoke great folly, as well as unquestioned. He calls these his fruits, which were really but less than all the Lord. To board up all, when so many empty barns of the poor, and hungry bellies might have charitably eased him of some, what of his loss of plenty, was vilely courteous. To call these his goods, which must perish in the using, proved his utter ignorance of a better portion. Greater barns would only bring greater expense and greater care, besides the plague of building; and his presumptions I will, shewed he left God far above out of his sight. So ready are they who trust in uncertain riches to forget the living God. [3.] He darers himself with the most pleasing prospects, when his schemes were complicated, of sitting down and enjoying at ease the store he had collected. I will say to my soul, 'Soul, thou hast much goods laid up for many years; take thine eaf, eat, drink, and be merry. How abused the conclusion? Could his foul re-lish the gratifications of a boalt, or feel any satisfaction from the indulgence of appetite? The wealth of the world, and the pleasures of sense, are not a portion at all suited to its wants: these God alone with a sense of his love and favour can supply. He promised himself many years to enjoy his affluence, when he knew not what a day might bring forth; and reduced the safety of his goods, when in the shortest space fire or tempted might lay his forehead in ruins: so precautions are all our earthly possessions. But if he saw his barns rise, and brooded over his plenty, eafs was what he could no more secure to his body than his soul. All his fruits and his goods could no more alleviate the pains of an aching head, than cure the pangs of an aching heart. One stroke of sickness or disease must embeber all his abundance, and leave him pining in the midst of plenty: one unhappy incident in his family might forbid him to take the least satisfaction in all his affluence. So poor, so precarious a portion is all sublunary good. [4.] God suddenly confounds his schemes, and blasts his hopes. He said unto him, 'Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided? Death in a moment darkens all the gay prospects, and dashes the gaudy bubble which flattering hope had blown. The day is near, when every carnal worldling, whom men admired as wise, and praised as doing well for himself, [Pf. xlv. 18.] shall feel with terrible conviction his egregious folly, and hear thou fool pronounced upon him by the lips of eternal wisdom. The affluence of the wicked must quickly change its owner, and nothing remain for them but a dreary grace, and a certain fearful looking-for of judgment. Death, whenever it comes to them, will be a terrible turprize; a dreadful night of horror will surround them; and, dragged reluctant from the body, their soul, their guilty soul, must go where riches profit not to bribe a verdict in their favour, nor can all their wealth procure one drop of water to cool their tongue in those eternal flames which never shall be quenched. [5.] Our Lord applies the parable in general to every worldly-minded man, that layeth up treasure for himself; sets his heart upon riches; expects his happiness from them; and all whose concerns are engrossed merely about himself, without regard to God's glory, or care for his neighbour: and it may not be unsealed. and, destitute of the treasures of grace, and without the least title to the eternal inheritance: so is he; so abused are his schemes, so fruitless his cares, and so miserable will be his end. Let us be warned therefore in time, and not foolishly prefer gold to godliness, the body to the soul, and time to eternity. 22. ¶ And he said unto his disciples, Therefore I say unto you, 'Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23. The life is more than meat, and the body is more than 1 Joh. than raiment. 24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: How much more are ye better than the fowls? 25. And which of you with taking thought can add to his stature one cubit? 26. If ye then be not able to do that thing which is least, why take ye thought for the roll? 27. Consider the hile how they grow: they toil not, they spin not: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28. If then God to clothe the grain, which is to-day in the field, and to-morrow is cast into the oven: how much more will be clothe you, O ye of little faith? 29. And look not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31. But rather seek ye the kingdom of God, and all these things shall be added unto you. 32. Fear not, I little flock; for it is your Father's good pleasure to give you the kingdom. 33. 'Sell that ye have, and give alms: provide yourselves bags which wax not old, a treasure in the heavens that saleth not, where no chief approacheth, neither moth corrupteth. 34. For where your treasure is, there will your heart be also. 35. Let your loins be girded about, and your lights burning? 36. And ye yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. 37. Blessed are those servants, whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to fit down to meat, and will come forth and serve them. 38. And if he shall come in the second watch, or come in the third watch, and find them to, blessed are those servants. 39. And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. The following instructions we have considered before in the other Evangelists; but they are of such importance, as to deserve our hearing once, yea twice, that they may be graven on our hearts; for nothing is a more fatal feare to the soul, than inordinate desire after the wealth of this world. 1. Christ enjoins his disciples to cast their care upon God, and never to disquiet or perplex themselves about a worldly provision, anxious solicitude being as criminal as joyous indulgence. We must take no thought about the necessities of life, disquieting ourselves with the fears of hunger or nakedness; but in the way of duty thusfully trust him with our support, who gave us our being, v. 23. Even the ravens are fed by his providence, and the lily is clothed with beauty, such as Solomon arrayed in all his glory could not vie with: and shall he not much more feed and cloathe us, who in excellence, as creatures, are so much better, and, as his peculiar people, are so much nearer to him? The cause of all our anxious cares and fears is our unbelief: not that our solicitude will mend our circumstances; it is as useless as it is needless. We cannot add to our stature a cubit, or to our age a day; and if in the first things all our thought must be unavailing, why should we dissuade ourselves about the rest? Dependent therefore on the Divine Providence, we need not be dissuaded, perplexed, and fluctuating like memory, about a subsistence; for this would show we had no more confidence in God than heathens, and intimate the most criminal dissuade of the power and care of him we call our Father, who knows all our wants, is able to supply them, and hath engaged that we shall want no manner of thing that is truly good for us. We have indeed greater things in view than food and raiment, even the kingdom of God, the blessings of grace and glory: these must engage our first concern, and then we may safely trust the Lord with all our temporal affairs. 2. He encourages them not to fear want, when they are the assured heirs of the eternal King. Fear not, little flock: Christ's children are like a flock, united in love under their kind shepherd's care: a little flock; few, compared with the world which loth in wickedness: yet, though compelled with enemies, they need our fear: their Redeemer is mighty as he is gracious. It is your Father's good pleasure to give you the kingdom; a kingdom of glory that fades not away; the gift of lovenage grace, be showed not according to our desire, but the good pleasure of his own will; and if he hath provided a throne in the heavens, we may rest assured he will not leave us to want on earth. Instead therefore of desiring to board unnecessary wealth, or being under anxiety about food or raiment, our hearts and hands should be open, according to our abilities, to relieve the necessities; and, when God's providence calls for it, ready to part with all we possess, sending it before us, as the furself and most abiding portion, which will enrich us in the eternal world, where it will be incorruptible and inexhaustible. This will raise our affections to high and heavenly things, and then where our treasure is, our heart will be. 3. He bids them prepare for the day when he, their Master, shall come to take them with him to the mansions provided for them, and to partake of the pleasures which are at his right hand for evermore. Christ, our Master, is gone up to heaven, to prepare for himself his spouse, the church; we are his servants, appointed to watch till his return, and to be ready to meet him, the oil of grace burning in our lamps, and our souls active in his service. As many as he finds thus expecting him, and welcoming his arrival, he will reward with distinguished blessness, and entertain them with all the unattainable delights of the eternal world, taking them with him to fit down in the kingdom of God. As the time of Christ's coming is uncertain, like the wise houshoofer, we need be habitually on our guard, and awake with the first alarm, that we may not be unexpectedly surprised, as by a thief in the night; for he has of man cometh at an hour when ye think not, and we to those whom he finds sleeping in sin and carnal security. 41. ¶ Then Peter said unto him, Lord, speaketh thou this parable unto us, or even to all? 42. And the Lord said, 'Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43. Blessed is that servant, whom his lord when he cometh shall find so doing. 44. Of a truth I say unto you, that he will make him ruler over all that he hath. 45. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the men-servants, and maidens, and to eat and drink, and to be drunken: 46. The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will eat him in binder, and will appoint him his portion with the unbelievers. 47. And 'that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48. But 'he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. 49. ¶ 'I am come to send fire on the earth, and what will I, if it be already kindled? 50. But 'I have a baptism to be baptized with, and how am I strained till it be accomplished! 51. Suppose ye that I am come to give peace on earth? I tell you, May 1: but rather diversion. 52. For from henceforth there shall be five in one house divided, three against two, and two against three. 53. 'The father shall be divided against the son, and the son against the father: the mother against the daughter, and the daughter against the mother: the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. Peter, the warm-hearted disciple, the ready spokesman, desires to know if our Lord's discourse was directed to the apostles in particular, or to all the disciples in general? Hereupon, 1. Christ replies to his question. What he had spoken had both a general view to all the disciples, and was particularly applicable to them who were advanced to the most honoured posts, as stewards of the Lord's household. (1.) Their duty was, as put in trust with the care of men's souls, to be wise and faithful dispensers of the gospel, and the instituted ordinances of grace, considering the several cases and states of those to whom they ministered, and seasonably and rightly dividing to each the word of truth, for their conviction, edification, or comfort. (2.) The blessness of fidelity would be great: whoever shall be found at Christ's appearing thus zealously, diligently, perplexingly employed, shall be highly advanced by him in glory, and placed, like Joseph in Egypt, at the king's right hand. (3.) As great will be the major, sin, and danger of those who shall be found unfaithful. It is shocking to think there should be such a character as a minister of Christ in profession, quarrelsome, oppressive, abusive, prophecy, drunken; yet such there have been, there will be; and the cause of these, and the like enormous, is intimated, such a one faith, My Lord delayeth his coming, and therefore in security goes on; negligent and treacherous to his truth, and infirmable to the awful account he must shortly make. But such infirmability retards not the ap- proach proach of danger, the dreadful hour of reckoning draws near, the judge will suddenly and unexpectedly appear, and pronounce their tremendous doom: according to the light and advantages they have enjoyed, shall be the measure of their punishment. The stripes shall be fewer, where through ignorance men have erred and offended; whilst the heaviest strokes of vengeance shall fall on those who have abused the greatest gifts, and in opposition to knowledge and conscience have been unfaithful to their trust: and this is agreeable to the strictest rules of equity, that where a greater trust hath been committed, a proportionable improvement should be required; whilst unfaithfulness and negligence in such a case, become more aggravatedly criminal. 2. Christ admonishes them of the fiery trials which he and they must go through. His gospel, though breathing the spirit of peace and love, yet being so opposite to the pride and prophecies of men, would give occasion to the bitterest animosities and persecutions. This fire was already kindled in the rancour Queen hon by the Scribes and Pharisees, but will be defile from his glorious undertaking, or suppress the offensive truths? No, in no will. Since by no other means, than the fuftrings he foresaw, the salvation of his people could be obtained, he willfully offers himself to the bloody baptism before him, eagerly longing for the time when it should be accomplished in the garden, and on the cross. How admonishing his love towards us? He foresears his disciples, that they must expect their cross also; far from that temporal kingdom of peace and prosperity with which they flattered themselves, war and tumult are before them. The gospel they preached would be opposed with the fiercest rage of men and devils, and the greatest miseries and confusions be the consequence. Even among nearest relations it would occasion the most grievous divisions: in families where past should be converted, and past remain in their sins, the bitterest animosities would arise in the bosoms of those who rejected the counsel of God. And such will be their enmity against death who embrace the truth, that it will break through all sins of blood, duty, and friendship; making the father unnatural, the son undoubted; even in the hearts of those, whose fufters are should breathe greater mildness, the spirit of superstition and bigotry will quench all natural affection, so that even parents shall persecute their children, and children their parents; exasperated by the reproof of their holy lives, and inflamed with rage at the gentlest remonstrances, and the most endearing productions of those who labour for their conversion. And thus it continues to this day, and must to the end of the world: let us not think it strange. Mat. xii. 64. ¶ And he said also to the people, 'When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55. And when ye see the south-wind blow, ye say, There will be heat; and it cometh to pass. 56. Ye hypocrites, ye can discern the face of the sky, and of the earth: but how is it, that ye do not discern this time? 57. Yes, and why even of yourselves judge ye not what is right? 58. ¶ When thou goeth with thine adversary to the magistrate, 'as thou art in the way,' give diligence that thou mayest be delivered from him; lest he hate thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59. I tell thee, thou shalt not depart thence, till thou hast paid the very last mine. The former discourse was addressed to the disciples, this to the multitude. 1. Christ upbraids them for their stupidity and perverseness in not attending to, or rejecting the evidences of his mission. They judged what weather there would be by the prognosticks which experience had taught them: how inexcusable then were they not to discern this time, fixed for the Messiah's appearing; and how hypocritical and false their pretenses to wisdom and knowledge of the prophets, when they disregarded or perverted the plainest declarations of the scriptures, concerning the birth, family, life, doctrine, and kingdom of the Messiah, and thus knew not the day of their visitation? Amazing, that they should not, even of themselves, discern what was right, where the evidence was so cogent; and that whilst they shewed obfervation and judgment in matters of less concern, in this of infinitely greater moment to their souls, they should act so strangely in-turned! 2. He admonishes them of the necessity of a speedy accommodation of their matters with an offended God, before it was too late. As common prudence would dictate the necessity of seeking an amicable agreement with our adversary, rather than push matters to extremities where the cause must infallibly be carried against us, and a prison be the issue of the trial; much more should we, in the matters of our souls, show greater concern to obtain reconciliation with God, who by our sins is become our adversary. To attempt our own justification before him, were folly; as to escape from his sentence, is impossible. Whilst therefore, we are in the view of life, our wisdom is to cast ourselves at his feet, acknowledging our offences; and through faith in Jesus, our surety, to plead for mercy, lest death should drag us to his broad tribunal in unproduced guilt, and the ministers of vengeance seize us in consequence of the judgment pronounced, and cast us into the prison of hell; where even eternal torments can never satisfy offended justice, or cancel the infinite debt of sin. In this chapter we have, 1. The good improvement Christ made of the massacre of Jesus Galileans, vers. 1—5. 2. The parable of the barren fig-tree, vers. 6—9. 3. Christ's healing a pure inferno woman in the Sabbath day, vers. 11—17. 4. A repetition of the parables of the years of eughered God, and the famine, vers. 18—22. 5. His answer to the question concerning the number of the Jesus, vers. 23—30. 6. The single he put upon Messiah's malice and memoirs, and the doom of Jerusalem read, vers. 31—35. 1. THERE were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. 2. And Jesus answering, laid unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? 3. I tell you, Nay: but except ye repent, ye shall all likewise perish. 4. Or those eighteen, upon whom the tower of Siloam fell, and flew them, think ye that they were sinners above all men that dwell in Jerusalem? 5. I tell you, Nay: but except ye repent, ye shall all likewise perish. We have here. 1. A tragical story reported to our Lord by some who were present. Probably these Galileans had been followers of Judas of Galilee, Acts v. 37, of whom Pilate having got information, fell upon them when they came up to the temple to worship, and mingled their blood with their sacrifices. Perhaps what our Lord had been speaking of the necessity of always: atching, and the importance of securing peace with God, gave occasion to the remark: or, as it seems from the sequel, they meant to infirmate, that these must render be very wicked persons, who were given up to so dreadful a judgment. 2. Jesus seeks to turn this event to their pro-timing, and to ground thereon an exhortation to repentance. He expresses the uncharitable censure they seemed to cast on these unhappy men, as if their crimes had brought them to this untimely death, whereas such afflictive visitations were no proof of guilt; the best of men have sometimes suffered most. Nor may we judge of God's love or hatred to any man by the outward dispensations of his providence. If they meant to reflect on them as Galileans, and thereby to throw some reproach on Christ and his disciples, who were their countrymen, Christ influences a recent calamity of an melancholy; a nature which lately happened at Jerusalem, when eighteen persons were suddenly crushed to death by the fall of a tower in Siloam, so that their calamities were not singular, or confined to persons in one place more than another; nor were they to conclude, that these men perished because they were greater sinners than others in Galilee or Jerusalem. But he solemnly warns them, that a heavier doom hung over their heads except they repented, when their blood too should be shed by the Roman sword in the midst of their sacred solemnities, and they be buried as the men in the tower of Siloam, under the ruins of their city, and perish temporally and eternally; and this is applicable to every sinner. (1.) His desert is to perish under the wrath of God. (2.) Nothing but repentance can prevent his ruin. (3.) The judgments of God on others are loud warnings to us. (4.) Consciousness of our own sinfulness and provocations, should make us very careful how we censure others. (5.) They who are severe in judging, may expect judgment without mercy. 6. ¶ He quake also this parable: 'A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, and found none. 7. Then said he unto the dresher of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: 'cut it down, why cumbreth it the ground? 8. And he answering, said unto him, Lord, 'let it alone this year also, till I shall dig about it, and dung it: 9. And if it beat fruit well: and if not, then after that, thou shalt cut it down. This parable is designed to enforce the foregoing admonition. It seems primarily to be applicable to the Jewish people, blessed with peculiar advantages, but disappointing God's expectations; yet spared a little longer at the Redeemer's intercession, till having cried them another space, and used in vain Christ was an unwarred preacher, and, as usual, was now in the synagogue on the Sabbath-day. To confirm the doctrine he taught, we are told, 1. The notable miracle he wrought on an infirm woman who was present. Her case was very pitiable; under the power of Satan her body was so convulsed and contracted, that she was bent double, and could not stand erect; and as the disorder, Vol. II. had been of so long standing as eighteen years, all hope of a cure was desperate. Yet the made a shift to crawl to the synagogue, and did not, as many might have done, make her weakness, or deformity, a plea for abdenning from God's worship. There the compassionate eye of Jesus remarked her unhappy situation; and, uncollected, he called and cured her, looking her from Satan's bonds, and enabling her instantly to stand upright; for which she most heartily expressed her gratitude, glorifying and praising God for this extraordinary and unexpected mercy. Note, (1.) So weak and infirm are our souls by nature, unable to lift up their affections to high and heavenly things, and ever bowed down to earthly sensual objects. (2.) Christ seeks us, not we him, and is pleased to call to us in the gospel-word, that coming to him we might be cured. (3.) The powerful hand of his grace effectually relieves the soul from the bondage of guilt and corruption; and when at any time we are afterwards bowed down with fear, and go heavily through manifold temptations, he giveth strength to the weak. (4.) It will be the delight and duty of all who experience his healing, to glorify him in their lips and in their lives, walking upright before him. 2. The envious and malicious ruler of the synagogue, infixed of glorifying God for the miracle, hardened with bigotry and prejudice, sharply reprimanded the people, as if the Sabbath was violated by their coming to be healed on that day. Note, They who resolve to find fault, and not to be convinced, will cavil against the most glaring evidence. 3. Our Lord justifies his own conduct, and upbraids him with his hypocrisy. The zeal he pretended for the Sabbath was a mere pretence, to hide that comity which raged in his heart against Christ and his gospel. His own daily practice condemned and confuted his unreasonable and uncharitable censures. None of those, who most rigidly observed the Sabbath, thought it any breach of the sacred rest, to loose their heals from the stall, and lead him to water. And if an ox or an as might have such pains bestowed on them on the Sabbath, with how much greater reason did mercy and charity plead, that a human creature, a daughter of Abraham too, bound by Satan's power, and so long and so grievously afflicted, should be relieved, when without the least labour it could be done by a single word? 4. The argument was most conclusive, and confusion covered his adversaries; whilst all the people, who were struck with wonder at his miracles, and the force of his reasoning, rejoiced at these glorious works of power and grace which they behold. Note, Sooner or later all the foes of Christ and his people shall be confounded, and all his faithful triumph in his great salvation. 18. ¶ Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? 19. It is like a grain of mustard-seed, which a man took and cast into his garden, and it grew, and "wared a great tree: and the fowls of the air lodged in the branches of it. 20. And again he said, Whereunto shall I liken the kingdom of God? 21. "It is like leaven, which a woman took and 'hid in three + measures of meal, 'till the whole was leavened. 22. And 'he went through the cities and villages, teaching and journeying towards Jerusalem. the most powerful agents for their conversion in the mission of his apostles, at last he devotes them to utter ruin for their unbelief and impenitence, cutting them down as a barren tree, and cutting them into the fire. But whatever reference the parable hath to them, it is of more extensive use, as containing a warning to all who enjoy the means of grace; and who, if they are not converted by them, will fall under heavier wrath and condemnation. 1. Great were the advantages this fig-tree enjoyed. It was planted in a vineyard, in the best soil, and under the owner's peculiar care and culture. The church is the vineyard of God, every visible member hath a place there, fitting under the rain of gospel doctrine, and blest with the ministerial labours of Christ's faithful servants. 2. The owner justly expected to find fruit on this tree, as the Lord doth from all who have a place in his church, of whom he requires the fruits of grace and holiness, as well as the leaves of profession. 3. Great was his disappointment: he found unto, and therefore complains to the vine-dresser how long he had waited, and how useless was this tree, which impoverished the ground, and occupied the room of one that might be profitable. With much more reason may the Lord complain of many professors, who bring him no honour, and continue barren and unfruitful. He comes from year to year, for three, for thirty, yea, sometimes for three more years together; so wonderful is his patience and forbearance, and finds them still conducive of his ground, whose ill example is more extensively pernicious the longer they are permitted to stand. 4. He dooms it to fall, cut it down; since the tree bore no fruit, it was only fit for the flames. Such is the awful fineness of God against the impenitent sinner; cut it down, and death is ready to lift the ax, and cast body and foul into the fire of hell. How awful, how alarming the thought! 5. The vine-dresser begs another year; if it be spared, he will take fresh pains, it may yet bear, and then all will be well; but if not, he consents to leave the tree to its just doom. Christ is this vine-dresser; at his intercession are sinners spared, and every minister under him fails not in like manner to be an advantage for those among whom he labours. But, (1.) If through the intercession of Jesus our lives are prolonged, and we have another year granted, we should know and improve the day of our visitations. The time is short, reprieves are not pardons; though we are spared never so long, if we continue in our fire, we must perish at the last. (2.) Whilst the Lord spares the sinner, ministers must never be weary of labouring, and should try every method; digging up the heart by the terrors of the law, and seeking to dung it with the quickening manure of the gospel. (3.) It is never too late to amend; the most barren and unfruitful, who by grace at last are turned to God, will find mercy with him; the past transgressions shall be forgiven, the pretext service accepted, and all shall be well. (4.) God's patience, though it bear long, will not bear always; they who provides and grieve his holy spirit by their obliations impenitence, will at last be left to the destruction they have chosen, and every day of his forbearance which they have abused, shall add a treasure of wrath against the day of wrath. 10. And he was teaching in one of the synagogues on the Sabbath. 11. And behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13. And he laid his hands on her: and immediately she was made through, and glorified God. 14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath-day, and said unto the people, 'There are six days in which men ought to work: in them therefore come and be healed, and not on the Sabbath-day. 15. The Lord then answered him, and said, Thou hypocrite, 'doeth not each one of you on the Sabbath looke his ox or his as from the stall, and lead him away to watering: 16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, to the eighteen years, be loosed from this bond on the Sabbath-day? 17. And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. We have here, 1. Two parables which were before recorded, Mat. xiii. 31. representing the gradual increase of Christ's church, and the secret, but effectual spreading of the gospel-leaven. Though the beginnings were small, as the grace of mustard-seed when sown; yet, in process of time, like a fair-spreading tree, the kingdom of the Messiah would be erected throughout all the world; and Gentiles, as well as Jews, flock into it. And like leaven, though no external force be employed, the doctrines of truth would intensify, but powerfully work, till their influence was diffused through all the earth. 2. Our Lord continued his course towards Jerusalem, preaching and teaching in all the cities and villages as he journeyed. Wherever Providence directs our way, we should be glad to improve every opportunity to speak a word for the good of immortal souls. 23. Then said one unto him, Lord, are 'there few that be saved? And he said unto them, 24. ¶ + Strive to 'emer in at the Strait gate: for 'many, I say unto you, will seek to enter in, and shall not be able. 25. 'When once the master of the house is risen up, and 'hath shut to the door, and ye begin to stand without, and to knock at the door, saying, 'Lord, Lord, open unto us; and he shall answer, and say unto you, 'I know you not whence you are: 26. Then shall ye begin to say, We have eaten and drunk in thy presence, We have here, 1. The question put to our Lord, Are there few that shall be saved? Perhaps the design of it was captious, to represent him as rigid and uncharitable, or it might be more curiosity; many being more impulsive who shall be saved, and who not, than about what they must do to secure their own salvation. 2. Our Lord answers the question in a way which seemed most profitable for the enquirer, directing him at least to give diligence to ensure the salvation of his own soul. (1.) His exhortation is, Strive to enter in at the Strait gate; the way to heaven is difficult; ten thousand obstructions, both without and within, straiten the passage; great diligence and necessary prayer, therefore, are needful; that, strengthened by power from on high, we may be able to hold on, and to hold out, and so to run as to obtain the prize. (2.) He enforces his exhortation by various motives, [1.] Many will join to enter in, and shall not be able, willing indeed to go to heaven, but unwilling to use the necessary means; resting in cold formality, or lazy endeavours; bound with the letters of flesh, or blinded with pride and self-righteousness, and so milkking the way, or coming short of the kingdom. [2.] If the present moment be neglected, it will shortly be too late. The door of mercy through the gospel, which is now open, will shortly be shut, when Jesus the matter of the house, in death or judgment, requires the sinner's soul; and then the most important cries will be unavailing: it is now or never that prayer can profit us. [3.] Many who entertained the most confident hopes of heaven, will be found to have a lie in their right hand. They will knock as if they had a right to admissible, plead relation to Christ as their Lord, that they were constant attendants on his word, and communicants at his table, yet will Christ utterly disown them in that day, and drive them with indignation from his presence, as workers of iniquity; whatever pretenses to religion they made, their hearts were not whole with him; their professions were hypocritical, and secret sins were harboured, delighted in, and gratified. Doomed, therefore, to be thrust into the outer darkness, with every dreadful expression of horror and despair, with weeping, and gnashing of teeth, in vain shall they be well that fully; and pining with envy and vexation, shall behold the patriarchs, prophets, and Gains of God in glory exalted, and enjoying those unutterable delights of the heavenly kingdom, from which themselves must be eternally excluded; the sight of which will aggravate every pang they feel. How awful a scene! what diligence, what carefulness should it be kept in us, that we come not into this place of torment! How jealous need we be over our hearts, that we rest not in outward privileges, and deceive not ourselves with vain hopes: thousands have gone out of this world dreaming of heaven, and have awaked in hell. (3.) Some shall be saved: though few, comparatively speaking, in any one place or age; yet many, when collected into the great congregation: and their, such as seemed the most unlikely, coming from Gentile lands, from the eath, and from the weft, and from the north, and from the south, and admitted into the church of the redeemed, whilst the Jewish people, who were first in privileges, shall be left, rejected for their importance; and the heathen, who were last in their call, shall be first in the kingdom. Not, When we come to heaven, we shall meet many there whom we least expected, and miss many, of whom we entertained the most confident assurances. 1. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. 31. And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do curs to day and to morrow, and the third day I shall be perfected. 32. Nevertheless, I must walk today and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34. 'O Jerusalem, Jerusalem,' which killseth the prophets, and throed them that are sent unto thee: how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not? ye behold, 'your house is left unto you desolate: And verily I say unto you, ye shall not see me, until the time 31. ¶ The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. 32. And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do curs to day and to morrow, and the third day I shall be perfected. 33. Nevertheless, I must walk today and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34. 'O Jerusalem, Jerusalem,' which killseth the prophets, and throed them that are sent unto thee: how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not? ye behold, 'your house is left unto you desolate: And verily I say unto you, ye shall not see me, until the time come when ye shall say, 'Blessed is he that cometh in the name of the Lord. Christ's inveterate enemies are ceaseless in their malice, seeking to distress and destroy him. 1. Certain Pharisees pretending regard for his safety, brought him information that his life was in danger from Herod: when this was a contrivance of their own, who wanted to get rid of Christ, whose preaching and practice so reproved and cut them to the heart; or it may be, Herod employed them to drive Christ out of his dominions, being willing enough to have done him a mischief, but fearing the consequences of attempting to seize him, because of his interest in the people. Note, It is no unusual answer with wicked men to seek, by suggestions of danger, to deter the faithful from their duty. 2. Christ deines Herod's menaces. Go tell that fox, faith he, whose craft, treachery, and rapine were notorious, Behold, I cast out devils, and do curs to day and to morrow; not desisting from his work, nor intimidated with these throating; and the third day I shall be perfected, shortly my work will be finished, and by my sufferings and death I shall compleat the salvation of my people: and till then, it is neither in the power of Herod, or any of the emissaries of hell, to stop me in my work, and take away my life. Nevertheless, as my hour is not yet come, I must walk to day and to morrow, and the day following, continuing his ministry in Galilee, without fear of interruption: for as my death, and the place of it, are free-ordained of God, it cannot be that a prophet perish out of Jerusalem, where alone the great council sat, to whom it belonged to judge those who laid claim to the gift of prophecy, and to put those whom they counted imposition to death. Note, (1.) All the powers of earth or hell cannot hurt or destroy us, till the appointed issue comes. (2.) The day of death will be the time when the faithful shall be perfected; a consummation devouring to be wished for. 3. On this occasion, at the mention of Jerusalem, Christ laments over her wickedness, and foretells the wrath ready to descend on that devoted city. Not knowing the day of her visitation, that was abandoned to ruin; and too late would be convinced of his divine mission, and with for a part in his salvation, when he should come shortly to execute his temporal judgments; or in the great day, to pour the vista of his eternal wrath on those who had rejected him.