When Jesus entered upon his ministry, John is fierce beard of again, as the slave disappear when the sun orzes. We have in this chapter, 1. The temptation Christ underwants, the triple against the tempter made upon him, and the repaity he gave to each affauds, ver. 1—11. 2. The teaching word he undertook, the places he preached in, ver. 12—16. and the Christ he preached in, ver. 17. 3. His calling of disciples, Peter and dedeven, James and John, ver. 18—22. 4. His curing of disciples, ver. 23, 24, and the great reject of people to him, hath to be taught and to be healed. 1. THEN was 'Jesus led up of the Spirit into the wilderness,' to be tempted of the devil. 2. And when he had failed forty days and forty nights, he was afterwards an hungred. 3. And when the temper came to him, he said, If thou be the Son of God, command that these stones be made bread. 4. But he answered and said, It is written, 'Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5. Then the devil taketh him up into the holy city, and fetteth him on a pinnacle of the temple, 6. And faith unto him, If thou be the Son of God, cast thyself down: for it is written, 'He shall give his angels charge concerning thee, and in thee hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7. Jesus said unto him, 'It is written again, 'Thou shalt not tempt the Lord thy God. 8. Again, the devil taketh him up into an exceedingly high mountain, and sheweth him all the kingdoms of the world, and the glory of them: 9. And faith unto him, All these things will I give thee, if thou wilt fail down and worship me. 10. Then faith Jesus unto him, Get thee hence, Satan: for it is written, 'Thou shalt worship the Lord thy God, and him only shalt thou serve: 11. Then the devil leaveth him, and behold, angels came and minifred unto him. Jesus being now prepared for the battle, enters the lifts against the great enemy of souls, whose kingdom he came to destroy. We have, 1. The time of this conflict. Then, immediately after he had received the attribution of God to his Sunday, and the fulness of the Spirit for the exercise of his office as Mediator. Note, (1.) Before God calls us into temptation, he will furnish us with spiritual strength. (2.) Great manifestations are often the prelude to our feverish conflicts. (3.) The confidence of our adoption of God will be the most effectual shield to quench all the fiery darts of the wicked one. 2. The place. In the wilderness; far from the abode of men, amidst lonely waffles, where only the savages of the forest roamed, to give the enemy every advantage against him, and therein more gloriously to display his own power and all-sufficiency. The first man fell in a paradise of delights; the second man stood unmoved against every blast of temptation, firm as the rocks of the wilderness, his present dreary dwelling. 3. The preparation to the combat. He was led up of the Spirit, by a divine impulse on his mind, into the higher, more mountainous, and uninhabited part of the country; and this with design to meet the tempter, and defeat all his wiles. And hereunto he condescended, (1.) That feeling what fore temptations mean, he might be a compassionate high-priest, having been tempted in all points as we are, only without sin. (2.) To encourage us to trust him in every time of need. He who defeated that enemy once himself, can by the time strength make us more than conquerors. Forty days, like Moses in the mount, he continued there alone, and without substance; at last he felt all those acute ravings of hunger which, as man, he was subject to in common with us, and which gave the enemy another advantage against him, and rendered the Redeemer's triumphs more illustrious. The first representative of mankind, when wellcoming in placing, was tempted by one forbidden tree; the last covenant head of his people, though far-fitting for want, is deaf to every solicitation of the wicked one. 4. The temptations themselves; a thousand cord, and yet broken with men. The design of them was to make Christ's confidence in God, and, and him to some dishonourable day, which, which, had it been possible, must have utterly unqualified him for the work of redemption. (1.) In the first temptation the devil sought to lead him to a distrust of God's providential care and goodness; and, in order thereto, the tempter came to him. He had by his fierce suggestions, during the forty days before, sought to disturb the mind of Jesus, but in vain; now therefore he assumes a visible form; nor such a fearful figure as our early misguided apprehensions suggest, and our delusive prints hold him forth, but some pleasing human shape, or perhaps transformed into an angel of light. The tempter well knew the circumstances of our Lord, and directs his assault where the weakest side appeared; he hoped the cravings of hunger might lead him to some undue means of relief. Thus vigilant and crafty is the wily adversary to suit his temptation to our situation and condition; and particularly in want and distress, to suggest some sinful expedient to extricate ourselves from our troubles, without wasting God's leisure, or confiding his will. He often says, Better Real than starve, though God says, 'tis better die than sin. He prefaces his temptation with a fly infatuation; If thee be the Son of God, as if he doubted the fact, though so lately the voice from heaven had affirmed it; and he desired to shake the fact of Jesus, suggesting, that if this really were the case, it was inconceivable that God would leave such a one to starve in the wilderness. Or, being thou art the Son of God, he admits the fact, and wishes to see a present exertion of his divine power in a miracle to necessary for his own support; immoral that objections he made bread. Note, (1.) The great battery of the devil is railed against our faith; for if the foundation of our confidence be taken, the superstructure must need to enter. He is ever striking at this to make the children of God doubt their adaption; and, in order thereto, he urges against them sometimes their outward distresses, sometimes their inward weakness and infirmities, as if both the one and the other were inconsistent with the relation they claim. (2.) If once the enemy can engage us to entertain hard thoughts of God, then he is sure to prevail. Christ repels the assaults of the wicked one with the shield of faith, and the sword of the spirit, which is the word of God, and therein reaches us how to ward off the like temptation. He answered and said, It is written, Man shall not live by bread alone, but by every word that pretends out of the mouth of God. The Lord hath other ways of supporting men's bodies than by bread merely; and therefore it was not so abslavely necessary for his influence, but that he could be supported without it; nor would he at Satan's instigation do that which might look like distrust of his Father's care, doubt of his word, or suspicion of his relation to him. Note, (1.) The written word is the only rule of our faith and practice: if Christ himself adhered to that alone, let no pretences of the Spirit's superior teaching lead us off from this sure guide. (2.) God's time is the best time, and he that believeth will not make help; will take no rush step for his own relief under his trials, but patiently expect the salvation of God. (2.) The first attack being repelled, a second is prepared: since he cannot lead the Saviour to distrust or despair, he will try to pull him up with presumption. So unwearied is the tempter, and often changing his wiles, according to our circumstances, from one extreme to the other. He taketh him up, by divine permission, with the content of Jesus, who suffered the devil to have such power over his body, and to carry him, into the holy city, Jerusalem, to called from the peculiar privileges it enjoyed of God's worship and ordinances, and let him upon a pinnacle or wing of the temple; one of the battlements probably, which was of an immense height. And since Jesus had expressed such confidence in his Father, and unshaken dependence on his word, he grounds thereon his temptation: If thou be the Son of God, egit thyself devon, and give an uncontrollable proof of it to the priests and people worshipping below, who will no doubt receive thee as the Messiah, when thus coming as if immediately from heaven into the temple: nor will there be any danger in the experiment, since it is written, and therein thou art fully satisfied, He shall give his angels, &c. The application of which words to Christ was right; but a part of the text is artfully suppressed, in all thy ways; for out of the way of duty we may never hope for protection. And it is misapplied, being designed not to tempt men to rush into temptation, presuming upon the divine care; but to engage the faithful to trust God in time of trial, affixed of divine support. From all which we may observe, (1.) That one grand tongue of the tempter is, to make our heads giddy by setting us up on high. The pinnacle of the temple is a dangerous exaltation. Those who are eminent in station, fortune, or reputation; advanced to dignities in church or flare; or distinguished with abilities, gifts, graces, or even success in their ministry; need to tremble for themselves, and the higher they stand, to cleave the father to Jesus their temple, left their exaltation prove these destruction. (2.) Though the devil can tempt, he cannot compel. Sin is our own act; and without our consent the most disrempations fasten not the least evil on our confidences. Should we be tempted to the greatest crimes, to self-mander, or blat- phemy, the Son of God was himself thus tempted, yet without sin. (3.) Scriptures may be suggested by the enemy to the minds of God's people, much to their distress and discouragement on the one hand, or, on the other, to lull their consciences in fatal security; therefore we must march the scriptures diligently, that we may know what is God's mind therein, and be kept from those dangerous errors and delusions, which often the scriptures are vouched to patronize. (4.) We must never separate the means from the end, nor expect out of God's way the protection of his providence and grace. Though Jesus is a Saviour to the utterance, we may not in that grace may abound; and predestination to life eternal necessarily includes the diligent improvement of all the means peculiar to make our election sure. The same word of truth supplies our Lord with a full conduction of Satan's sophistry; for in the scriptures there is an answer ready for every case; and we can be in no circumstance or temptation, but that word will afford us directions, strength, and comfort. It is written again, Thus shall not tempt the Lord thy God. The tempter had laid, It is written; but the scripture cannot contradict itself, and therefore to know the mind of God, we must compare spiritual things with spiritual, and not mutilate the word of truth, nor apply it contrary to the intention of the Spirit. To trail God is duty; to tempt him is sinful. Christ needed no confirmation of what he was already affirmed; nor was he called unnecessarily to make an experiment of God's power in such a miraculous preservation. (3.) Once more, though harsed, the enemy returns to the charge; and summoning up all his force in one blow, by the most glaring display of this world's glory tempt our Lord to the horrid crime of idolatry. The forfeit of our temptations is sometimes referred for the last, that God's power and grace may be more gloriously displayed, and the devil's malice must bitterly disappointed. Again the devil taketh him up, probably transported him thru' the air, into an exceeding high mountain, that the fictitious scene he was about to display might appear real; and they to forward him all the kingdoms of the world, and the glory of them. Whatever grandeur, wealth, pleasure, neglect in them, were set before him in the most unhearded colours, to catch his fancy, and engage his admiration: and all these he professes to believe on him, on one condition, which thus dread, without any such reward, were daily doing; if thou with full devon and worship me, A proposal to horrid, as would not bear a thought, and is rejected with destitution: Get thee bread, Satan; such insistence provoked the Saviour's righteous indignation, and he drives the tempter from his pretence, unable to endure such a daring attempt upon the majesty of Jehovah, the only object of worship; for it is written, Thou hast worship the Lord thy God, and him only hast thou serve. Note, (1.) The minds of God's greatest saints may be sometimes hartsed with the most blasphemous suggestions, and they should not court this as if some strange thing happened unto them. (2.) The glory of the world is the grand snare the enemy lays for men's souls; and it looks very desirable to the eye of sense; but faith sees through the delusion, beholds vanity flamped on every thing should the sun, and scorns all this which Satan offers as dung and hell, compared with the excellency of the knowledge of Christ, and the glories of his grace. (3.) Some temptations come under the guise of plaudidulcy and harmlessness, and require recollection before we can discover the craft of the devil; others bring the brand of hell in their forehead, and remain true men down merely with the weight of the prefect advantage thence accruing: these must not be parloyed with a moment, but repelled with abhorrence. (4.) God is alone the object of worship; and whatever else he made the idol of our adoration, whether the horrid forms of monstars in a peppod, or the images of feasts, and virgins, and crucifixes in a poplite chapel, it is no better than falling down to the devil. 5. Satan, now vanquished and unable to resist the commanding word of Jesus, quits the field. He found him more than man, invulnerable in every part, and feels himself a vanquished foe. Thus shall the sons of God through this great Captain of their salvation tread Satan under their feet; enabled to wrestle with spiritual wickedness, and to prevail against the powers of darkness. Though hard the conflict, the victory is sure to all who stand fast, strong in the Lord, and in the power of his might. 6. The angels, the attendant servants of Jesus, now visibly appeared, and ministered unto him. They had beheld, as spectators, the conflict and triumphs of the Lord, and now congratulate his victory, and supply him with those needful refreshments which his exhausted body craved. Note, (1.) Christ alone obtained the victory for us; his own arm hath brought salvation unto him. (2.) Angels minister to the heirs of salvation; we need not fear therefore what devils can do against us. (3.) Though our relief be for a while delayed, it shall affordly come at last. Trust in the Lord therefore, and verily that shall be sad. (4.) Our Master was himself tempted, that he might feel for us, and supply us with all needful support, where we are in like manner sure through it that we should fail. 12. ¶ Now when Jesus had heard that John was cast into prison, he departed into Galilee. 13. And leaving Nazareth, he came and dwelt in Capernaum which is upon the sea-coast, in the borders of Zabulon and Nephthalim: 14. That it might be fulfilled which was spoken by Esaias the prophet, saying, 15. The land of Zabulon, and the land of Nephthalim, by the way of the sea beyond Jordan, Galilee of the Gentiles: 16. The people which sat in darkness saw great light: and to them which sat in the region and shadow of death, light is sprung up. 17. ¶ From that time Jesus began to preach, and to say, 'Repent, for the kingdom of heaven is at hand. o. 12—17. Christ now, having entered upon his ministry, began to publish the glad tidings of that salvation he came to procure. Many events are recorded which intervened between his temptations on the mount and his abode at Capernaum: these we shall meet with in the other evangelists. Matthew Nathan forward to the time when John was cast into prison on which occasion Jesus departed from Nazareth to Galilee, and fixed his abode at Capernaum, a city in the tribe of Nephthalis, bordering on Zabulon, situate on the sea of Tiberias, called elsewhere the lake of Gennefareth. The town of Nazareth had rejected him, Luke iv. 29, and therefore God justly leaves them to themselves, and sends his Son and his gospel to a place that will more cheerfully welcome them. 1. Especial notice is here taken of the fulfilment of the Scripture in this removal of our Lord; as Hasias had before of old prophecies, that the people in these regions of Zabulon and Nephthalis, called Galilee of the Gentiles from the intermixture of a multitude of strangers of other nations among the Jews; which sat in darkness, in spiritual darkness and ignorance; saw a great light, Christ the son of righteousness arising with healing in his wings, and bringing life and light, and liberty to those who sat in the region and shadow of death, dead in trespasses and sins till quickened by the effectual power of this Saviour's grace, and enlightened by the glorious gospel he preached. Note, (1.) They who are destitute of the knowledge of Christ are in darkness respecting all the things that make for their everlasting peace, and near the borders of eternal death. (2.) Christ is to the soul what the sun is to the world; yea more; for he is not only the author of light, but gives the faculty of vision also, without which the light would shine in darkness, and the darkness never comprehend it. (3.) The way in which spiritual light is diffused is by the preaching of the gospel; where this is not truly ministered, darkness must needs reign uncontrolled. 2. We are told what was the subject of his ministry from the time he began to open his commission; Repent ye, for the kingdom of heaven is at hand; the same words and the same subject on which John his harbinger had preached before: for in the great effectual doctrines all faithful ministers of the gospel perfectly agree. Jesus preached repentance, not only as what we must do, but what he would give, without which in vain were every call to repent. o Mark I. 16. Luke Luke iv. 33. 18. ¶ And 'Jesus walking by the sea of Galilee, saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the sea: (for they were fishers.) 19. And he saith unto them, Follow me, and I will make you fishers of men. 20. And 'they straightway left their nets and followed him. 21. And 'going from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. 22. And they immediately left the ship and their father, and followed him. o. 18—22. Christ being now about to erect his kingdom in the world, he is pleased to make choice of certain persons to be the constant attendants of his ministry and spectators of his miracles, that they might afterwards go forth to tell of the things they had heard and seen, and spread the gospel of their master to the ends of the earth. 1. The persons he made choice of were such as to human view were very unfit instruments for the work; but the more evident would it be that the power was of God, and not of them, when afterwards they appeared so mighty in word and deed. They were by occupation fishermen, whom Jesus, as he walked by the sea-shore, saw employed in their honest and laborious vocation: the first two were casting a net into the sea, brethren by blood as well as business, their names Simon and Andrew, men unlettered, unknown, and unnoticed; the next two were of the like employment, and with their father Zebedee mending their nets. Note, (1.) Not only to the poor was the gospel preached by our Lord, but from them the great pillars of the church were taken: let them therefore never be despised. (2.) It is happy in a family when brethren in blood are brethren in the Lord, and heirs together of the grace of life. (3.) Industry is highly commendable, and Jesus wills that all his servants should be found well employed: idleness is the sure characteristic of Satan's service. 2. They had it seems before, for John i. 37. become acquainted with Christ, but now they are called to constant attendance upon him, Follow me; and, by an image taken from their present employment, he lets them know the more honourable service for which he designed them, I will make you fishery of men, the instruments of gathering souls by the gospel into his church. And what he calls them to he will qualify them for: in following him they shall learn a wisdom which the schools can never teach them. Note, (1.) Unless ministers have a divine call, as well as a human ordination, they will run without being sent, and can expect no blessing in their work. (2.) None can truly preach Christ who have not first faithfully followed him. (3.) If in our ordinary vocations diligence is necessary, how much more needful is it that fishers of men should be indefatigable and laborious, when the gain of immortal souls will so amply repay their toil. 3. These disciples immediately obeyed the call, quitting their employment, and leaving their dearest relatives, to devote and attach themselves entirely to their divine Lord and Master; such power had his constraining word, and so readily and cheerfully did they follow him. Note, (1.) When Christ effectually calls a sinner, such power accompanies his word as draws the heart by irresistible bonds of love unto his blessed Self. (2.) There are seasons when, for the sake of Christ, we must be ready to part with all. (3.) Those who are employed in the ministry have especial need to detach themselves from worldly concerns, that they may give themselves wholly up to their awful truth and charge. 23. ¶ And Jesus went about all Galilee, 'teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. 25. And 'there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. o. 23—25. We have here, 1. Christ's labours as a preacher. All Galilee heard his teaching; he appeared publicly in their synagogues, and published the gospel of the kingdom, the glad tidings of salvation, exhorting his hearers to that repentance and newness of life which became those who had received the grace of God in truth. 2. His cures as a physician, wrongly in confirmation of his doctrine. He did good to men's bodies as well as souls, and by a word healed all manner of sickness and diseases among the people, however violent, inveterate, or of long standing: the incurables of other physicians went from him restored to perfect health and soundness. Nor did he merely relieve the most tormenting disorders of the body, but the more deplorable ones of the mind; the lunatic recovered the perfect exercise of his reason, and the possessed, whose bodies by divine permission Satan's legions had seized and miserably harassed, were set free, and the soul fends ejected. No painful operations, no tedious course of medicine almost as bad as the malady, were employed: a word, a touch, compleated the cure; and all was freely done, without money and without price. The most wretched, the poorest, never applied in vain. No marvel that his fame spread through the adjacent coasts of Syria, and that multitudes of patients fought this great physician's help. His cures bespoke his character, and vouchad for his mission; they were immaterial, public, immediate, perfect, such as none could dispute or gainay, his very enemies being judges. And they represent the more noble cures of men's souls by divine grace from all the diseases of sin, wherein we see the Saviour's power still displayed. 3. His popularity arising from both. An immense auditory, from all the parts, near and distant, assembled, curious to hear, or desirous to be healed, or convinced by his preaching and miracles, or enviously waiting for an opportunity to destroy him. Note, (1.) The preachers of the gospel will generally be popular; their message engages the attention of an auditory. (2.) Multitudes hear the gospel, but few receive it to the saving of their souls. This chapter, with the true following, contains our Saviour's sermon on the mount, the design of which forms to be not only to refuse the love from the corrupt glee of the elders, but, by opening its spirituality, to show the naughty of a better righteousness than our own, in order to our acceptance with God. After the preparatory Bleffed are the poor in Spirit, for theirs is the kingdom of heaven. Wherein then doth this powery of Spirit consist? I answer. (1) In a deep and humbling sense of our own spiritual wants and wretchedness, which brings off the sinner from every dependence upon his own goodness for acceptance with God, and his own abilities to walk and please him, to a constant renunciation of himself, to a repose of his confidence on the blood and righteousness of Jesus alone as his title to God's regard, and on the grace of Jesus for all sufficiency to think or act might. (2) In an entire resignation of ourselves to God, and contentment with our lot; sitting loose to the world and all the things of it; in poverty cheerful, our minds conformed to our condition; in prosperity humble, condescending, kind, and sympathizing with the necessities. (3) In low thoughts of ourselves, our abilities, attainments, and possessions of whatever kind; in honour preferring others to ourselves, the last and least in our own opinion; and being much, very much, to humble as in the view of our misimprovement of those blessings which God hath belonged on us, and in which he hath made us to differ from others. Now such as these are bleffed in the present satisfaction arising from the exercise of such a spirit and temper, and in a happy freedom from the mourners, repinings, discontent, and mortifications, which make the proud and discontented perpetually uncry. They are bleffed with the experience of God's love and favour, who looks with delight and approbation on him that is poor and of a contrist spirit; and, as the servant of all felicity, theirs is the kingdom of heaven; the riches of the king- dons of the men's heart, not only their servants and labours are never vexed with unreasonable burdens; their very cattle share their clemency, and own the kind and tender malfer. This is blefednes. They who are thus like God in Spirit, The first beatitude. dom of grace below, and all the unfranchable riches of Christ and glory above, are their allured and eternal portion. The second beatitude. Bleffed are the most amiable character of God, and herein his people resemble him. (1) Mercy is their temper, they have a heart that can be touched with human wretchedness; and though they may not have it always in their power to relieve, they are ever tenderly compassionate towards the distresses of the miserable. (2) Mercy is their practice: so far as their power extends they are ready to show mercy; yea, they take delight therein, and count this work its own reward. They are merciful in men's souls; pitying and inflicting the ignorant, warning the unruly, condensing the feeble move, helping the weak, and laboring to stand the wicked as brands from the burning. They are merciful in men's bodies; relieving the necessities of the poor, the friendship, and the defiance; they are eyes to the blind, feet to the lame, physicians to the sick, supports to the aged and reform; ready to shift with their advice, their purfe, or influence, according to the various distresses of those who apply to them; yea, diligent to discover those objects of modest worth and neglected indigenous that are affirmed or backward to apply for relief. They are merciful even to the irony height: not only their servants and labours are never vexed with unreasonable burdens; their very cattle share their clemency, and own the kind and tender malfer. This is blefednes. They who are thus like God in Spirit, will will taste something of divine felicity; and of all the joys beneath the sun none will be found comparable with the exalted pleasure of doing good. And they shall obtain mercy: such merciful ones plead no merit: the more they are enabled to do, the less opinion they entertain of their deserts, as every advance in peace brings proportionately greater light, and therewith greater humility. They cast themselves therefore wholly on the mercy of God in Jesus Christ, and they shall find mercy of the Lord in the great day; and more they need not wish for, since his mercy includes eternal life and glory. The sixth beatitude. Blessed are the pure in heart; who by faith are cleansed from all allowed hypocrisy, covetousness, pride, and sensuality; jealous to keep themselves unspotted from the world; maintaining undefiled religion; in simplicity and godly sincerity walking with God; and defining, as the Summit of their happiness, to be perfect as their Father which is in heaven is perfect. They are blessed in the present paths of pleasantness and peace in which they go, and they shall see God as the condemnation of all felicity; be with him where he is; be like him as he is; and from the light of his countenance, and the constant effusions of his love, drink in blessedness unutterable and eternal. The seventh beatitude. Blessed are the peace-makers; men of peace themselves, and desirous to cultivate the like disposition among others; following it with all men as far as is consistent with truth and purity; averle to all disputes and angry contentions; following the spirits of the exasperated; and kindly interposing, though sometimes at the expense of much ill-will, to repair the breaches, and heal the divisions, which the fiery and self-willed spirits of others have occasioned: the first to forgive, the last to be offended; and where others prepare themselves for battle, still ready, though injured, to seek reconciliation. Such men shall be blessed in their deed: they shall be accounted faithful subjects of the Prince of peace, and be called the children of God, who is the God of peace; and if children, then heirs, heirs of God, and purchasers with Christ, appointed to reign with him in glory everlasting. The eighth beatitude. Blessed are they that are perfected for righteousness safe. All who follow Christ must expect his cross; and every godly man, as long as a child of wickedness is in the world, must suffer persecution of one kind or other: where power is with oppressors, there it will reach to fines, imprisonment, and even death itself; where milder governments give protection from proper injuries, there the lower methods of reviling, calumny, falsehood, inflict, ridicule, and vile misrepresentations, will be the lot of Christ's disciples. Various pretexts indeed are commonly used to give a specious colouring to this conduct in lands professing godliness, as if it was not righteousness men persecuted, but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or to stamp with some other oppressors; but what they are pleased to call enthusiasm, or 13. Ye are the salt of the earth: 'but if the salt have lost his favour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14. Ye are the light of the world. A city that is set on a hill cannot be hid. 15. Neither do men light a candle, and put it under a bushel: but on a candlestick, and it giveth light unto all that are to the house. 16. Let your light so shine before men, 'that they may see your good words, and glorify your Father which is in heaven. Theils words are directed to the disciples in general, and to the apostles and mindless of Christ in particular, and their character is set forth under two similitudes. 1. As the salt of the earth. Their lives and conversations must be exemplary; not only free from toast themselves, that is, from the allowed practice of sin, but endeavouring to pretense others from the putrefaction of it; fashioning the earth with the doctrines of the gospel, diffusing the favour of the knowledge of Christ in every place, and thus becoming blessings to mankind. But, should they depart from the truth, disgrace their character, degenerate into lukewarmness and indifference, or speakeasy to erroneous principles and licentious practices, their state, if not utterly desperate, is seldom ever retrieved; like stars they fall to rise no more: though their profession may continue, their favour is lull, they become insipid and catholic, and are doomed to be soft out and trodden under feet of men as worthless and contemptible, expelled from the communion of the saints below, and everlastingly excluded from the assembly of the blessed above. 2. As the light of the world, to spread the bright truths of salvation among besighted mortals, and point out to them the path which leads to eternal day; especially to lead farmers to Christ the light of life: and in so doing they would be distinguished as a city for on a hill, and needed peculiar circumspection which so many eyes would be fixed upon them. Every mindless, every christian, stands on an eminence; more is expected from them than from others, and many watch for their hailing: as candles are lighted not to be covered, but to be set on a candlestick, and give light to all in the house, so were they endowed with gifts and graces to illuminate the church of Christ, and diffuse the gospel word around, neither through fear or shame concealing ought of the whole counsel of God; and in their lives, as well as lips, must their light shine, in every work of faith and labour of love which may be profitable to men's bodies or fools; that, which others are stirred up to holy emulation thereby, abundant praise also may redound to God, who is then eminently glorified when his people bring forth much fruit. 17. ¶ Think not that I am come to destroy the law or the prophets: 'I am not come to destroy, but to fulfil. 18. For verily I say unto you, 'Till heaven and earth pals, one jot or one circle shall in no wise pals from the law, till all be fulfilled. 19. 'Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20. For I say unto you, That except your righteousness shall exceed: the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. As the former verses seemed particularly addressed to his disciples, our Lord here more generally directs his discourse to the multitude. 1. He obviates the prejudices he knew many would entertain, and confutes the objections his enemies would make, as if he was about to abrogate the law, and introduce a new system, when in fact he only meant to rescue the oracles of God from the corrupt glosses the false teachers had put on them. [1.] He is not come to destroy the law and the prophets, as some of them might think, but to fulfil them. To fulfil the moral law, by his own perfect obedience; the ceremonial, by answering in his own person, and oblation of humility, all the types and figures; the prophets, by accomplishing all their predictions; yea, and so far from loosening the obligations to obedience, be came, in perfect correspondence with God's ministers before him, to enforce them, and to vindicate the everlasting rule of moral righteousness from the mullaws and adulterations of the Scribes and Pharisees, to explain its spirituality and escape, and from right principles to urge the practice of true holiness. [2.] He asserts the perpetuity and eternal obligation of the moral law: whilst heaven and earth endures, not a circle shall pals from it uncontemplished, nor the lead of its commands ever be abolished. It is the transcript of God's holiness; he can require nothing less; the least failure is eternally moved; and though we are relieved by the blood and righteousness of our divine Substitute from the condemning power of the law, our duty still remains the same, and we are as much as ever bound to regard this as the one unerring rule of obedience. Whoever therefore dares avowedly to transgress the least command, and teach others to do so, by his example or his preaching, as if it might be done with impunity, which was the case with many of the rabbi's of that day, he shall be rejected of God as least esteemed and worthless, and have no part in the kingdom of heaven; whilst they who, by the purity of their doctrine and the exemplarities of their conduct, enforce the necessity of obedience to every command, accounting none too trivial to be observed, they shall be esteemed and honoured of God as faithful here, and exalted to eternal glory hereafter. Now, (1.) The least sin has eternal death for its origin. (2.) They who exhumate the evil of sin, and promise transgressors impunity, will be reckoned with as the most daring rebels against God's government. 2. He precludes it his purpose to enforce a righteousness beyond that of their most esteemed characters the Scribes and Pharisees, who were thought even to go to works of superemergence; and yet, what perhaps they would bear with abandonment, he assures his hearers their righteousness must exceed the righteousness of the the Scribes and Pharises, or they may never hope to enter the kingdom of heaven. The most extensive pharisaical righteousness of doctrinal orthodoxy, scrupulous exactness in the forms of religion, abstinence from groser vices, accompanied with whatever aims, or failings, or prayers, comes infinitely short of the spirituality of God's law; a perfect righteousness is required, which can alone be found in the adored Jesus, and that everlasting righteousness he was ordained to bring in, which faith embraces, and working by love, its genuine fruit, enables the redeemed to act on principles a Pharise never knew; it purifies the heart, engages the soul to an universal delight in the law of God after the inward man, and begs the desire of unrefereed obedience thereunto. And though in many things we all offend, yet are our persons and services then acceptable to God in Jesus Christ, whilst all the duties of the formal and self-righteous, when strained to the highest pitch, are only a greater abomination in the sight of God. 21. Ye have heard that it was said by them of old time, 'Thou shalt not kill; and 'whosoever shall kill, shall be in danger of the judgment. 22. But I say unto you, that 'whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, 'I Kaca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire. 23. Therefore if thou bring thy gift to the altar, and there remembrett that thy brother hath ought against thee; 24. Leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. 25. Agree with thine adversary quickly, 'whilst thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Our Lord here gives a spiritual exposition of part of the moral law, and very different from that of their pharisaical teachers. 1. He begins with the sixth commandment. Ye have heard, out of the law read in the synagogue every Sabbath day, that it was said by them of old time, by the ancients, the elders who expounded the law, or to the ancients their forefathers, thou shalt not kill; and, confining the command merely to the act of murder, they taught, that only such as had been thus capitally criminal were liable to the sound of justice either of God or man, excluding all inferior deeds of the like tendency from being accounted breaches of the law. But Christ teaches them far otherwise: (1) for any sex, and he speaks as having authority, that not only you are forbidden to murder yourselves, or any other person, directly or indirectly, but whoever entertains rash and causeless anger, or harbours a malicious wish or design against any man, though it never be executed, is liable to God's judgment, and criminal at his bar, as a murderer in his heart. If the evil within break forth into opprobrious or contemptuous language, such as, Thee every fishon, it deserves the cognizance of the Saddestirs; but if it proceeds yet farther, to bitter reviling and rash censures, to lay, Thou fool, Thou vile reprobate, such a breach of the law shall be punished with hell-fire. This should (1) awaken in our minds a deep sense of our guilt and sin, and humble us before God in the review of our past transgressions; well may we cry, on the rehearsal of this law, Lord have mercy upon us. (2) It should make us more watchful over our hearts, to supersede the risings of anger on trivial provocations, the inadvertencies or mistakes of others, or our own groundless families; yea, though the provocation be great, and the cause of anger just, we must see that it be not excessive, vehement, hurtful, or abiding. Our lips should be under the like restraint, that nothing hasty, perversely, spiteful, contemptible, reproachful, insistent, abusive, or malignant, proceed out of our mouth. The right government of the tongue is the sure proof of grace in the heart. 2. He recommends the exercise of that christian love and peace which is the fulfilling of the law; and if offences come, as they will in this corrupted state, we should be ever ready to confess our faults, ask pardon, make restitution, and seek reconciliation; and this (1) Because till then we can offer to God no acceptable service; for all our worship and duties without charity are nothing worth. If therefore we have done an injury to any man, such as the breaches of the commandment above remarked, before we preclude to offer our gifts at God's altar, our praises, prayers, or whatever religious services we propose, we must reflect whence and how much we have offended, and seek immediate reconciliation; since hatred and uncharitableness would make our hell works an abomination, and love is better than all burnt-offering. Should our brother continue inexorable, and refuse all the submissions we were ready to make, we may not then be refrained from drawing near to God, and may humbly expect that forgiveness from him which we cannot obtain from man. (2) Because, till this is done, the wrath of God abideth on us. For as it would be highly prudent for the debate to seek to accommodate matters with his creditor before a suit commences, lest he should be summoned before the civil magistrate, and, the proof being clear, he should be consigned to the officer and cast into prison, without the possibility of deliverance, much more should the guilty future fallishfully desire reconciliation with God and man, lest, dying in hatred and uncharitableness, his iniquities should wineth against him at God's bar, and he should perish everlastingly. God is every sinner's adversary: our eternity depends on being at peace with him; therefore we need be anxious about it: the moment of time which is hurrying by is the space allotted to us agree with him; therefore every delay is highly dangerous: if we die in unpunished sin, we have nothing to expect but a fearful judgment, where we are sure to be cast; the officers of vengeance are ready to execute the sentence, and the prison of hell is prepared to receive the condemned soul, where in everlasting burning the guilty must be for ever paying, yet be never able to discharge the debt they owe to inexorable justice. 27. Ye have heard that it was said by them of old time, 'Thou shalt not commit adultery. 28. But I say unto you, That 'whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 29. And if thy right eye offend thee, 'pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30. And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31. It hath been said, 'Whosoever shall put away his wife, let him give her a writing of divorce. 32. But I say unto you, That 'whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced, commiteth adultery. The seventh commandment is here expounded by the same infallible interpreter: and well may we say, in the view of the spirituality of the law, Thy commandment is exceeding bread. The commandment delivered to the ancients at mount Sinai said, Thou shalt not commit adultery; and the pharisaical expositors had confined the breach of it literally to this groser's act of lewdness, excluding all the lower degrees of impurity, in thought, word, or deed: but Christ gives a very different extent to the command, to confound their proud claims who dared to boast they were no adulterers, Luke xviii. 11. 1. Every unchaste desire in the heart is adultery in the sight of God. The eye, the hand, the feet, the tongue, that by amorous glances, wanton dailance, or impure discourse, tend to kindle the unhallowed fire of lust, or blow it up into a flame, and every contrivance to gratify this impurity of heart, though it be never brought to effect, involve the conscience in the same horrid guilt. 2. We are commanded therefore to cut off the right hand and pluck out the right eye, which would lead us to offend; not literally indeed to man or mutilate our bodies, though that, if commanded, should be readily complied with rather than commit sin; but figuratively it signifies, however near and dear to us the sin may be, by long habit become incorporated as it were with our very frame, and hard to part with as their most useful members of our bodies; yet must it be torn away and cast from us with abhorrence. The heart must be kept with all diligence; no lewd vain thoughts harboured, especially when alone, solitude being often a great temptation to impurity. The eye must be refrained from gazing on a tempting object, and kept as under a covenant from looking on a maid: yea, every object which would awaken evil desire must be thunned, laxious representations on the stage, impure pictures, books of amours, lewd plays, &c. not to forget curious, expensive, and indecent deeds, that expiates the person with a design to catch the wandering eye, and at once declares the spirit of the temperees, whilst it is a net to embrace unshake souls. The hand, the foot, that can convey the silent innuendo, must be refrained from every motion of evil, since he that toucheth her shall not be innocent. The negro must be rather plucked out than utter corrupt communication, or be suffered, by discourse grossly impure, or more dangerously and witty laxious, in thy unthusands and double meanings, to breathe poison into the ears of the unwary. As the grand means to refrain these evils, every approach to them must be guarded by daily abstinence and self-denial, making no provision for the flesh to fulfil the lust thereof. 3. A powerful argument is used to enforce this. Raging appetite will not be conquered by any thing short of the terrors of the Lord. The damnation of hell is the wages of uncleaners, and they who burn with impure desires must lie down in everlasting barthings, where the worm dieth not and the fire is not quenched; and dearly do men purchase carnal delights at this price of eternal misery. The sentence is repeated, because men are very unwilling to believe what sounds so terrible in their ears; but the decree is fixed and immutable: those who refuse to fear it now must feel it for ever. Better therefore, far better, is it to suffer the present crucifixion of vile affections, than indulge them at the penalty of never-ending torments. 4. All divorce is unlawful, except in the case of adultery. The Jews indeed, for the hardness of their hearts, were permitted to put away their wives by a public instrument before witnesses; but this was contrary to the original indication of marriage, and therefore our Lord utterly condemns all separation, except in case of a breach of the matrimonial bond: and should the person divorced marry again, the would commit adultery, as well as he who should take her to wise, and the crimes of both would also lie at the door of him who put her away; for they who lead others into sin shall be chargeable with all the guilt they bring upon them. 33. ¶ Again ye have heard that it hath been said by them of old time, 'Thou shalt not forwear thyself, but shalt perform unto the Lord thine oaths. 34. But I say unto you, 'Swear not at all; neither by heaven, 'for it is God's throne: 35. Nor by the earth, for it is his footstool: neither by Jerusalem, 'for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But 'let your communication be, Yea, yea; Nay, nay: for whatsoever is more than their, cometh of evil. The third commandment forbid perjury, and enjoined the performance of the vows which were made unto the Lord, or to men under the backlons of an oath in his name: and hereunto the scribes restricted the commandment, accounting oaths in common allowable, if true; reckoning it no sin to swear by the creatures, and that such oaths laid them under no obligation to fulfil them: but Christ would give them a better expedition. I say unto you, Swear not at all. Not that every oath is unlawful, since in matters of controversy, before a judge, an oath for confirmation is an end of all strife; and on solemn occasions such appeals to God are high acts of religious worship, for a Cor. 1. 2. 3. but all rash swearing, on trivial occasions, in common discourse, is forbidden, with all unnecessary multiplication of oaths, under which this land groans. God's sacred name must never be taken in the lips thoughtlessly, irreverently, wantonly; nor may we use any creature to swear by, neither heaven nor earth, nor the temple, nor our heads, our lives, our souls, much less the idols of heathenism, such as Jupiter, or the like, thus being equally criminal as to swear by the name of God himself. Therefore our communication must be, Yea, yea, Nay, nay, simply affirming or denying, without oath or impenetration: for whatsoever is more than their cometh of evil, or from the evil in the devil, or from the fountain of evil in the occupied heart. Where more than simple affirmation or denial is thought to be necessary, there is implied a suspicion of veracity, which every rash oath for confirmation will serve but to increase; for they who make no conscience of an oath cannot be supposed to make conscience of a lie. 38. ¶ Ye have heard that it hath been said, 'An eye for an eye, and a tooth for a tooth. 39. But I say unto you, 'that ye resist not evil: but whosoever shall smit thee on thy right cheek, 'turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh of thee, and 'from him that would borrow of thee, turn not thou away. The law of retaliation, Exod. xxii. 24, which permitted the magistrate to execute a punishment of the same kind as the injury, or, as some suppose, to fix a mulch upon the offender equivalent to the harm done, had been generally abused to extortion, and pleaded in vindication of private revenge. Christ therefore teaches his disciples of what spirit they should be. Magistracy is God's institution, and the punishment of men's crimes righteous and just; but all private revenge is forbidden. It is true indeed that self-preservation, the care of our families, the honour of God, and the good of society, may often make the redress of injuries not only lawful, but necessary; but in innumerable instances our duty is meekly and silently to bear and forbear. 1. If a man strike us on the right cheek, or otherwise injure our person, or treat us with indignity, we may not render evil for evil, and by a return of the blow inflame the quarrel, but put up with it, or, if it be needful, put the case into the hand of the civil magistrate: and though our patience may be counted pusillanimity, and our forbearing may expose us to flesh insults, as if in fact we turned the other cheek, yet it is infirmely better, for conscience take towards God, thus to suffer, than to maintain our character or gratify our revenge by a challenge or a fray, which must provoke his wrath and end in our perdition. 2. In cases of injury to our property, whether by litigious, malicious, and false pretensions, or in private disputes, though our coat were taken from us, it were better for peace take to give our inner garment too, than fly to the law for redress: for, if the matter of injury be small, which we may suffice without hurting our families, it is not only the most pious, but most prudent also, to fix down with the first job, since the expences of the suit often exceed the value of what we may recover. 3. If we are compelled by force to accompany a person a mile, rather than struggle or contend it is better to go two. And thus in all other cases of affronts and injuries the like rule holds. Hard tasks indeed for flesh and blood! but let it be remembered, Flesh and blood cannot inherit the kingdom of God. 4. We must not only revenge no injuries, but do every kindness in our power to our neighbour; ready to relieve the wants of every real object of charity which prelates itself to us, according to our abilities, and freely lending, without intracts, to the industrious, but necessitous: a small sum to help such a one in his trade, without any real loss to ourselves, may be of vast service to him. And in the manner also of exercising our bounty we never should appear reluctant; frowning, or giving as if it was expected from us; but he happy to have it in our power to relieve the wants of our poor petitioners. 43. ¶ Ye have heard that it hath been said, 'Thou shalt love thy neighbour, and 'hate thine enemy: 44. But I say unto you, 'Love your enemies, 'bless them that curse you, 'do good to them that hate you, and 'pray for them which despitelyly use you, and persecute you: 45. 'That ye may be the children of your Father which is in heaven; for he maketh his son to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For 'if ye love them which love you, what reward have ye? do not even the publicans the same? 47. And if ye salute your brethren only, what do you more than others? do not even the publicans so? 48. 'Be ye therefore perfect, even as your Father which is in heaven is perfect. The whole law being fulfilled in one word, Thou shalt love thy neighbour as thyself, this is here insisted upon, and who that neighbour is, declared. The Jewish expositors had vilely corrupted this divine precept by the addition they had made to it, Thou shalt love thine enemy. And, as they confined their neighbour to those merely of their own religion and nation, they interpreted this as a command to hate all mankind beside, in direct opposition to the letter of God's law, Exod. xxiii. 4, 5. Deut. xxiii. 7. But Christ teaches us very differently. 1. He recommends universal charity: I say unto you, Love your enemies. We cannot place confidence or take compiscence in them or their evil ways; but we must bear all good-will towards them, remark with satisfaction whatever is commendable in them, and sincerely desire their present and eternal happiness, returning their curses with blessings, shewing every act of kindness to their bodies and souls who express the bitterest enmity against us, and, if they will suffer us to do no more, at least praying for those who despitelyly use and persecute us: such being the treatment the true disciples of Jesus may expect, and such the gracious returns they are bound to make. And this is the distinguishing spirit of Christianity, and what nothing but the grace of Jesus can produce. 2. He enforces his command with these strong arguments: [1.] In so doing we shall resemble our Father which is in heaven, and prove our adoption of him, who, in the distribution of his providential mercies, causes his son to rise and his rain to fall indiscriminately upon the evil and the good. Note, [2.] Our commonest though most unnoticed blessings are those for which we are most deeply indebted to God. [3.] No man's state is to be known by any outward gifts of Providence; the just and unjust share them alike. [3.] If God thus sets us the example, we must diligently copy it. [2.] We must show the distinguishing spirit of our profession, and adorn it. If we only loved them who love us, or paid civility and respect to our brethren alone, what thanks would be due, where the obligation was reciprocal, and where even publicans would treat us. We must do more than others, if we profess more; not confining our regards to our nearest friends or relations, to those of our own party or nation, but opening our hearts Chap. VI: hearts wide as the world, and doing good to all, even to the evil and unthankful. [3.] Our eye must be fixed not on the attainments of others, but on that perfection which is in our Father, and to be perfect like him should be our holy ambition; not that we shall be able abidiously to attain thereunto, but after this we must reach, and take up with nothing short of it. And as this must be our study, history, and prayer in general, so particularly in this how rewards our enemies should we deplore to resemble him, which is a temper truly divine and Godlike. Christ having in the former chapter armed his disciples against the corrupt doctrines and opinions of the Scribes and Pharisees, next rebuke the corrupt practices of which they were notoriously guilty, hypocrisy and worldly-mindedness; for which, of all others, the professors of religion need to guard against, as most safely befitting their men have shaped the greater pollution that are in the world, through hell. We are here cautioned, 1. Against hypocrisy, we must not be as the hypocrites are, nor do as the hypocrites do. [1.] In giving of alms, ver. 1—4. [2.] In prayer, ver. 5—8. We are here taught what is pray for, and how to pray, ver. 9—13. And to forgery, ver. 14, 15. [3.] In fasting, ver. 16—18. 2. Against worldly-mindedness. [1.] In our choice, which is the deftening sin of hypocrites, ver. 19—24. [2.] In our mercy, which is the deftening in of many gracious souls, ver. 25—34. 1. TAKE heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2. Therefore when thou dost thine alms, do not found a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men. Verily I lay unto you, they have their reward. 3. But when thou dost alms, let not thy left hand know what thy right hand doth: 4. That thine alms may be in secret: and thy Father which seeth in secret, himself shall reward thee openly. Having before refound the law from the false expressions of the Pharisees, our Lord here shews the true religion of the heart, as expressed in the three great duties of alms, prayer, and fasting, in which these deuded teachers gloried, but erred exceedingly in the performance of them. 1. Our Lord cautions us against all ostentatious shews in bestowing our alms. Take heed that ye do not your alms before men, to be seen of them: hypocrisy is a subtle sin, and where we are least apprehensive of danger, is ever ready to infatuate itself; yet the fear of being wrong, must not keep us from doing right. Alms-giving is every christian's bounden duty; and though not to be truthful upon as our righteousness before God, nor done to engage the applause of men, must nevertheless, according to our ability, be practised for God's glory, and the assistance of our brethren: and God, who is not unrighteous, will remember and reward the works of death and labours of love. 2. He describes the methods the hypocrites used to proclaim their own goodness, and follicle the estimation of others. They found a trumpet, either literally to gather the poor to their doors, or they gave their alms in the most public manner, on purpose that they might be seen and admired. 3. They had the reward they sought, and all they had to expect, the ignorant blessed their liberality, and praised their charity. Nor, The hypocrite's portion is all in hand, and therefore he hath nothing to hope for. 4. Christ gives direction concerning the proper way of doing our alms. Let not thy left hand know what thy right hand doth; the expression is proverbial, and intimates the secrecy we should use; never designedly letting others know our alms' deeds, nor desirous they should be acquainted with them. And with regard to ourselves, we should forget them, and never dwell upon them even in our thoughts, to flatter our own vain-glory and self-conceit. 5. Such good deeds as these flowing from faith, which worketh by love, shall not fail of their reward; secret as they are, He that seeth in secret will record them; and when we have forgotten them, and would be ashamed to bear them mentioned, he will remember and recompense them openly, before men and angels, as the resurrection of the just. 6. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily, I lay unto you, they have their reward. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly. 7. But when ye pray, "use not vain repetitions," as the heathen do: for they think that they shall be heard for their much speaking. 8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. Prayer next comes to be considered. It were an open declaration of impiety, irreligion, and atheism, to live without some acknowledgment of God's goodness, and profession of dependence on his care: at least, none who bear the name of Christian can be supposed to live without prayer, any more than the body can live without breath. We have here two grand directions concerning this most necessary duty. 1. That it be not performed hypocrisically, to be seen of men. The Pharisees abide the synagogues and the corners of the street for the places of their devotions, that men's eyes might be upon them; standing up, that they might be more conspicuous; and seeing the works, merely for the sake of the reward they proposed to themselves; which they received, and a miserable reward it was, to be applauded of poor mortals like themselves, when they were abhorred of the great and holy God. Our Lord teaches his disciples to pray in a different manner; public places are unfit for private prayer. We must retire therefore from the observation of men as much as may be; not only to avoid ostentation, but in order to be alone with God, removed from all interruption that would dissuade our thoughts; and out of the hearing of others, that we may freely speak before our Father which is in secret; to whom alone it should be our desire to approve ourselves; comparatively indifferent what men may think or say of us, if he regards us with paternal love, and expecting from him the answer of our petitions, which he promises to be known. For he who shall be great, though unselfish to us, is yet present with us, and acquainted with our inmost soul, and will reward us openly; answering our requests in present blessings, owning us at the great day of his appearing and glory, and bestowing the promised eternal reward, a reward not indeed of debt, but of grace. 2. That we use not vain repetitions, as the heathen do, who think that they shall be heard for their much speaking; not that repetitions, or much speaking in prayer are condemned; seeing the same petitions may be often reiterated, and speak thus the deepest sensibility of our wants, and the greatest opportunity of desire, Mat. xxvi. 44. Dan. xix. 18. Pf. xxxvi. as also when our wants are many and great on particular occasions, and our spirit at liberty, we are never inflicted from pouring out all our requests into the bosom of our unfortunate God and Father, Luke vi. 12. The practice consisted in, [1] The vain holdings of those who pray by rote, like pupils, as they tell their heads, repeating so many Aye Maria's, or Pater Nostra's; and constantly, without life or spirituality, going over the same dull round of words, like a packhorse with his belly, pleased with the tinkling of his own unmeaning music. [2] The much speaking, which arises from an affections of profanity, especially in social prayers, where instead of speaking to God, men love to hear the sound of their own voices, and want others to admire their gifts, their fluency, their fervency, and zeal, making a vast parade of words, adorations, thanksgiving, requests, intercessions, &c. like Basil's priest, from morning unto noon, crying, O Baal, hear us: such lyricalness is not only lost labour, but worse, an abomination unto the Lord, and to be avoided by all his spiritual worshippers. For our Father, which is in heaven, beware what things we have need of before we ask him, therefore does not want to be particularly informed, as if he were ignorant; nor is to be prevailed upon merely by our cries. But as our Father, he expects to be called upon, and is ever ready to hear and answer us; omniscient, he knows our necessities; and all-sufficient, he will relieve them, even when we through our blindness know not what to ask, or through our ignorance ask amish; yea, sometimes cannot ask at all, over-whelmed with distress, and speaking only in tears and groans, which cannot be uttered, Rom. viii. 27. 9. After this manner therefore pray ye: "Our Father which art in heaven, Hallowed be thy name. 10. Thy kingdom come. Thy will be done in earth" as it is in heaven. 11. "Give us this day our daily bread. 12. And forgive us our debts, as we forgive our debtors. 13. And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory, for ever. Amen. 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you. 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Having condemned the prayers of formality and pride, our Lord here suggests both matter and words for our use. The The prayer before us may be considered both as a form, and as a directory. It is concise, yet comprehensive, containing our chief wants in a few words; not that we are always bound to the use of it, or should regard it as more sacred than other prayers of the scripture; but being in frequent use, we need be well acquainted with its meaning, that when we repeat it, we may pray with the Spirit, and with the understanding also. We have, 1. The preface. Our Father which art in heaven. The great object of prayer is God alone; the encouraging motives to approach him are, that he is our Father, our reconciled God and Father in Christ Jesus, from whose paternal heart we may expect the tenderest compassions and most gracious attention; and as he is in heaven, adored by saints and angels, who knows our necessities better than we can express them, and hath all power to supply them exceeding abundantly above all that we can ask or think; so that we may come to him in faith, nothing doubting. As we common Father also, we are taught the Spirit of love and charity, which should breathe in all our prayers, and profess ourselves hereby one of those many brethren whom, through Christ Jesus, he is bringing to glory; and for whom, as they for us, we are mutual advocates. 2. The petitions. They are far in number; the first three were immediately relate to God's glory, the last to our own wants. [1.] Hallowed to thy Name. The name of God comprehends his being, perfections, and all the manifestations he hath made of himself in his works and word. That is may be hallowed, or sanctified, signifies our description of praise to him, according to his excellent greatness; and our desire, that he may be ever more and more exalted: that we ourselves, and all others, may believe in him, love him, fear and serve him as we ought to do, and in our lips and lives shew forth his glory; and that since all good is from him, all may be ascribed to him. [2.] Thy kingdom come. The kingdom of the Mediah seems principally here intended, which was now ready to appear; and being once set up in the world, we are required to pray for its enlargement and final consummation. As a kingdom of grace, we beg it may be erected in our own hearts more and more, till every thought be brought into the old throne of Christ, that it may diffuse its benign influence far and wide; and the light of the gospel-word, and the power of the gospel-grace cover the earth as the waters cover the sea; that God may thus accomplish the number of his elect, and hasten that eternal kingdom of glory, when all his saints collected round his throne shall, to eternity, adore him, enjoy his favour, and be made for ever happy in his service. [3.] Thy will be done in earth, as it is in heaven; God is glorified, and his kingdom comes when his will is made ours: his preceptive will obeyed, his providential will acquiesced in: thus we pray, that without dispute, we may receive the revelation he hath given us, believe in the Lord Jesus Christ, receive him as our king, and approve ourselves obedient subjects to his government in all things; never murmuring against his commands as fevers, or his prohibitions as grievous, but counting his will to be always holy, just, and good. We pray for resignation to all his affective dispositions, contentment in every station, submission under every burden, and a heart to bless him, not only when he gives, but when he takes away: in short, that we may be as the clay in the hands of the porter, to be, act, and suffer, according to the good pleasure of his will; and this cheerfully, universally, continually, as the spirits of just men made perfect and the spotless angels fulfil his will in heaven. Note, [1.] It is mockery of God to pray that his will may be done, and daily live in allowed opposition to it. [2.] None may hope to serve God in heaven, who have not on earth made his glory their end, his word their rule, his will their delight. [4.] Give us this day our daily bread; either for our souls, the bread of life, that we may be strengthened in the inner man, and increase with the increase of God; or for our bodies, the food which is convenient for us; not delicacies, but necessities; not such as pampered appetite craves, but what used with temperance and sobriety may best fit us for the work of our station, and God's service. We ask our own bread, not what we have a right to, for all is God's gift, but what is honestly come by, neither the bread of illmeness nor deceit; we are taught to ask daily for it, as acknowledging our dependance upon God for all we have and enjoy; and for this day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy every hour,as dead to each day, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but as mindful of our jeopardy, and for the day only, not excluding a provident care, but [3.] And forgive us our debts, as we forgive our debtors. Our debts are our sins: having failed in the debt of duty, we become liable to the debt of punishment. These sins are innumerable, great, and aggravated; and we have nothing to pay, unable to make the least satisfaction for them to divine justice: they are daily increasing, and if God deals with us according to our defects, we are undone for ever. Therefore we cry, forgive, which intimates the deep and humble lands we have of our miserable and insolvent state, and our hope in the mercy of God, through Jesus Christ, for pardon. However numberless, great, and aggravated our sins may be, they are not beyond the blood of atonement, and God's boundless grace: for our pardon even beyond all that we can ask. A plea also is put into our mouths, not as meritorious, but as an argument founded on God's promise, v. 14. and an encouragement to our own souls to hope in his mercy, as we forgive our debtors; for if we do so, how much more shall the Father of mercies forgive us? Whilst on the other hand, we may not dare to hope, or pray for pardon, if we can retain allowed malice against one creature upon earth, and do not from the hour forgive our brother his trespasses. Though the offences or injures done us may have been never so great, we are called upon to pardon them fully, freely, without reserve or upstanding; yes, to forget them as though they had never been; and how reasonable the injunction, when none can ever have afforded us, as we have provoked God; since he therefore for Christ's sake hath forgiven us, so ought we to forgive one another. To pray this petition with carcass, resentment, or all-well abiding on the heart, would be to imprecate a curse upon our souls, instead of obtaining a blessing. [6.] Lord us not into temptation, but deliver us from evil; conscious of our own weakness, we beg to be kept from the power of temptation, or to be supported under our trials that we may not fail. Not that God can be tempted with evil, or tempted any man; but if he with-holds his grace, our own corrupted hearts naturally rush into the share, and our adversary, the devil, is ever going about seeking whom he may devour; from his power, that wicked one, the author of all evil, we pray to be delivered; so that if assaulted, we may not be overcome by him; and from all the evil with which we are compelled on every side, from the evil world with all its fears, from evil men with all their wiles, or violence; from our own evil hearts with all their traitor lulls; from the evil of sin and punishment, in time or in eternity. 3. The doxology, and conclusion. For this is the kingdom, and the power, and the glory, for ever and ever. Amen. Which may be considered as a solemn description of praise to God; as an act of faith in his power and grace; and a plea to enforce our petitions in which God's own glory is so greatly concerned. All praise and honour are in the highest to be ascribed to him, whilst after all we must own he is far exalted above all blessing and praise. His power is able to supply all our wants, we may therefore confidently trust him; since his is the kingdom, we may expect protection, and his own glory engages him to grant the request which his word and spirit tracts us to ask. We may therefore well add our warm Amen, earnest that our requests may be answered, and God therein glorified, in faith nothing assured that it will be so, and therefore rising from our knees rejoicing in hope of the glory of God. 16. ¶ Moreover, 'when ye fall, be not as the hypocrites of a sad countenance: for they disfigure their faces, that they may appear unto men to fall. Verily, I say unto you, they have their reward. 17. But thou when thou faffect, anoint thy head, and wath thy face: 18. That thou appear not unto men to fall, but unto thy Father which is in secret: and thy Father which feeds in secret, shall reward thee openly. Having given directions for alma-giving and prayer, our Lord proceeds to fasting; a needful, though much neglected duty. This flesh needs the earth of constant mortification, and our sins call for such humiliation. We are here, 1. Cautioned against the hypocritical freer of the Pharisees. They made a soft parade of mortification, outwardly disfiguring their faces, and putting on an affected rueful countenance; pretending that deep contrition of soul which they never felt, that men might admire the austerity of their lives, and reverence them for their extraordinary fanciety, and for they may have their reward. They were highly esteemed among men, but how near a consideration this; when, for their hypocrisy, they were an abomination in the sight of God. Note, Many who have denied the cravings of the body, have fallen victims to the pride of their heart. 2. We are directed how to fall. As the humiliation is before God, we must fludiously avoid all external freer; appear in dreis and countenance as on other days; alike dead to men's applause or censures; drifting only God's acceptance and regard in Christ Jesus, which in this way we are sure to find, and our Father which feeds in secret shall reward us openly. 19. ¶ 'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal. 20. But 'lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, 1. Lab. vi. 2. 3. Lab. vii. 4. 4. Jan. 16. 5. Jan. 17. corrupt, and where thieves do not break through nor flaid. 21. For where your treasure is, there will your heart be also. 22. The light of the body is the eye: if therefore thine eye be fingle, thy whole body shall be full of light. 23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness? 24. ¶ No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. No sin is so besetting and dangerous to the profession of religion as worldly-mindedness, and where it prevails, there is no sure proof of the hypocrisy of the heart. Against this, therefore, our Lord especially warns his disciples. 1. He cautions them against laying up their treasures upon earth. Nothing under the sun should be regarded by us as our portion, nor ought we, with us reading eagerness, to be full grasping at more, and continually adding to our flares; we must neither take up our cell in these things, nor depend upon them as a substantial and abiding good, for a thousand accounts may deprive us of all. The moth may corrupt our garments, the roll, bluffing, mildew, or vermin destroy our cares, and thieves reb us of that gold and silver we treasured up with so much care. It were fully therefore to count these our treasures. 2. He tells us how we may secure a better, and a more enduring substance. Lay up for yourselves treasures in heaven: in the way of God's grace seek to secure the riches of his glory; especially by a right employment of this world's wealth, make to yourselves friends of the mammon of unrighteousness; lend your wealth before you in weeks of charity, and then you will find it again with abundant interest laid up in that true place, where it will be exposed neither to corruption nor violence. 3. He enforces his advice by that weighty argument, that where your treasure is, there will your heart be also; if it be on earth, our minds will be earthly, furious; if in heaven, our hearts will be drawn up to high and heavenly things; for as the needle follows the magnet, so do our affections purify what we count our treasure: where this is, thither are our desires drawn out; our hopes and fears, joys and furrows, are all influctuated hereby. When God is made our portion, then on him will our souls be fixed. 4. According to a man's spirit and temper, so will his conduct be. The light of the body is the eye: if therefore thine eye be fingle, which was a common and well-known phrase for a liberral temper, then thy whole body will be full of light, the actions will all correspond with the principle, and the whole converfation will abound with good to the glory of God; but if thine eye be evil, if a sinful temper governs thee, thy whole body will be full of the body, all the fanatics will be enslaved by it; the whole conduct influenced by it, to use mean, avaricious, and safe ways to gratify such a spirit. If therefore the light that is in thee be daring, how great is that daring? If covetousness extinguish every generous and noble sentiment in the soul, what a train of vile and unheartening deeds will follow, whist every condemnion is absorbed in that case of gain, greciely fought by any means, lawful or unlawful, and the consequence must needs be, that such a one will seek into eternal darkness and misery. Such terms to be the sense of the world, which most exactly corresponds with the country. Some by the eye understand the practical judgment; according so that it endures with just discernment, or is erroneous and corrupt, so will the corresponding practice be good or evil; and this particularly will appear in the preference given to heavely or earthly treasures. 5. We must make our choice which world we will have, and which master we will serve, the commands of both being incompatible. There is no dividing the heart, God will have all or none; but the hypocrite wants to secure both worlds together, and to serve God just so far as consists with his interest and convenience; but no man can serve two masters, whose commands are contradictory, and never were two masters more opposite than God and mammon. God demands the heart, enjoins condemnment, honesty, charity, deadness to this world; and bids his servants forego their case, their gain, their honour, their essence among men, to seek in the first place his kingdom and tighteousness. Mammon commands the glittering flores of this van world; bids his servants eat, drink, and be merry; pursue their worldly interests, honours, and esteem; mons chiefly themselves; love for themselves, spread on themselves; and by every means secure wealth, as the principal thing, and much chief good. Thus opposite are these masters; the service of the one must be attended with abhorrence of the other; we are called upon to make our choice, and let us remember eternity depends upon it. 1. 25. ¶ Therefore I say unto you, 'Take no thought for your life, what ye shall eat, or what ye shall drink; not ye for your body, what ye shall put on: Is not Vol. II. the life more than meat, and the body than raiment? 26. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father recheck them. Are ye not much better than they? 27. Which of you by taking thought can add one cubit unto his stature? 28. And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin. 29. And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. 30. Wherefore if God so clothe the grafs of the field, which to day is, and to morrow is call into the oven, shall be not much more clothe you, O ye of little faith? 31. Therefore take no thought, saying, What shall we do? or what shall we drink? or wherewithal shall we be clothed? 32. (For after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things. 33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. 34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof. 1. Job prevail. 2. Pet. 3. 27, 28, 4. 1000 p. 1. Chap. xiv. 2. 1st 1. Pet. x. 2. 2. 1st Kings. 3. 1st. 2nd. 4. 1000 p. 5. 1st. Mark 6. 1st. 7. 1st. 2nd. 8. 1st. 2nd. 9. 1st. 2nd. Many think themselves far removed from coveroutness, whose hearts, notwithstanding, are overcharged with the cares of this life; and though not brutally avaricious, evidently shew their affections more for on things on earth, than the things in heaven. We have therefore, 1. An admonition against all inordinate anxiety about a worldly provision. Take no thought, &c. There is a thoughtfulness and care needful and commendable, Prov. xxvii. 25. Our families cannot be otherwise provided for, nor the duties of our stature discharged; but the caution here given, is levelled against tormenting fallacious, and unbelieving difficult of God's providence, which is as dishonourable to him, as distressing to ourselves. Our life is in his hands, and whist we are supplying the appointed means in dependance upon his blessing, we must with satisfaction call our care upon him, to give us sickness or health, comforts or crosses, want or abundance, as he pleases; and when we do so, we have his promise to assure us we shall have just that which is good for us. 2. Christ enforces his admonition by several considerations, which, if we seriously thought upon, would ever furnish us with abundant arguments to silence all disquieting carefulness. [1.] If God gives the greater blessings, will he withhold the labs? Is not the life more than meat, and the body than raiment? If God hath freely given us these without our thought or care, and hitherto hath preserved them amidst innumerable dangers, can it be supposed he will suffer us to perish for lack of food or rainment? [2.] Behold the fowls of the air, numerous and voracious as they are; without any care of theirs, by the Divine Providence, a daily provision is made for them, though they lose not, nor reap, nor gather into barns. And if God thus provides for them, are ye not much better than they? more excellent in nature, and therefore much more the objects of his care: can the heirs of heaven be furnished, when the fowls of heaven are fed? [3.] Unprofitable, as well as unnecessary, are all our anxious cares. Which of you, by taking thought, can add one cubit unto his flowers, or age? Will our fallacious aid to our height, or will our thoughtfulness lengthen our lives a year, a month, a day, an hour, beyond the boundary decreed? How vain and foolish then to disquiet ourselves about other things equally out of our power? We are called upon here to make a virtue of necessity, and submit quietly to the determinations of providence. [4.] To silence our carefulness about raiment, Christ points to the flowers which were probably near him, and made the application more beautifully striking. Consider the likes of the field, that grow without care or culture, without toil or labour; yet even Solomon on his throne, adorned with richest robes, in all his glory, was not arrayed like one of these. Wherefore, if God so clothe the grafs of the field, which is so worthless, fading, and transitory, which to-day is in such beauty, and to-morrow is only into the oven to burn, shall he not much more clothe you, O ye of little faith? Nee, [1.] All our anxiety about worldly things actries from unbelief. [2.] It is the height of folly and vanity to be proud of fine closets, when every flower of the field must far outline us. [3.] Every object around us, if our minds be rightly disposed, will afford us arguments for faith, and quiet dependence on God's care. [5.] Such anxiety is heathenish, and merely unbecoming those who have the light of revelation. Denotes indeed, who have not knowledge of a particular providence, may be concerned after these things, and imagine they must get them merely by their own care and labour; but it is a shame for Christians, who are more taught, not to show the excellence of their principles by y E the the nobler practice of deadness to the world and confidence in God. (b.) Our heavenly Father knoweth us have used of all their things, and therefore we may confidently expect the supply of every want. He hath a father's bowels to feel for us; we have a sure interest in him; he knows our wants; and, be they never so many or great, he can abundantly relieve them. His care for us makes our carefulness for ourselves needless. 3. Christ directs us to the proper object of our cares: Seek ye first the kingdom of God and his righteousness. Religion is our great business: to be a living member of Christ's church is infinitely more our concern than how our bodies shall be fed; and his righteousness, which is our title to the kingdom, is the role we should be more solicitous to put on than any other ailment: and with this divine righteousness internal purity must be bought with diligence, in the use of every means of grace, and in the first place counting all dung and loss, compared with the great concerns of our souls and the eternal world, which should in a measure swallow up all other considerations. Indeed the trifles of time will fit light upon those who have the glands of eternity in view. Besides, this is the way to secure all the rest of our wants; for he who is able abundantly to supply them is pleased to assure us, that then all they may shall be added unto us; they shall be thrown in as ever and above all the spiritual blessings. Oh that we were but wise to know our true interests! we should find by experience nothing was ever lost by faith unscrupulous, and diligent caring for the soul. 4. As the conclusion of the matter, we are, without solicitude about futurity, to cast our care upon God, who will care for us. Take no thought for the morrow; which does not forbid prudent foresight, or enjoin an absolute disregard about our business or our families, but all perplexing anxiety, all disquieting fears about what may never happen; or, if it does, may give us no such trouble as we apprehend; and all unbelieving distrust of God. Our business is to mind perfect duty, and leave events to God. Tomorrow shall take thought for the things of itself, it is fully to be disquieted about what may never come to pass. Who knows whether to-morrow belongs to time or to eternity? And if it returns, He, who supplied our wants to-day, will supply our wants to-morrow. Sufficient for the day is the evil thereof: we need not anticipate our troubles, or torment ourselves with imaginary life: each day has sufficient, without borrowing to-morrow's burden to increase the load; and which not all our previous cares and fears will make the lighter. It is God's circle on the wicked world, that they are self-tormentors; whilst they who live by faith may always rejoice in hope. and narrow is the way which leadeth unto life, and few there be that find it. We have here, 1. The conclusion and sum of the foregoing commands; the golden rule, universally applicable in all coins. To do unto our neighbours as, according to reason and religion, we might expect they should do for us, if our situations were reversed: to do them no injury; to give them every affluence in our power; to deal with them in uprightness and integrity, without making the first advantage of their ignorance or necessities. And this doctrine both the law and the prophets inculcate; and in this one word the commands of both, respecting our duty towards our neighbours, are summed up. The rule is short, and easy to be remembered; but how wide and difficult the practice? 2. Christ urges us to all diligence in securing eternal life, and points out the only way thereto: Strive is enter in at the great gate. The gate is Christ, his blood and righteousness; it is fruit, as it admits none of the trespasses of pride and self-righteousness, and calls us to part from all our most beloved sins, to deny ourselves, take up our souls, and follow Christ. And as this will require much labour, prayer, and self-denial, Christ urges the necessity of striving to enter in: [1.] Because of the ruin and danger which attend the ways of sin, in which the multitude walks unconcerned; for while is the gate, and brand is the way, that loaded to difficulties. There are no restraint withholds the unbridled appetite; there pleasure, riches, honour, spread their lute; there all may find the gratification of their darling paffion, or are engaged to to hope by that wily temper, who welcomes all with farrell promises of joy and happiness; and many there be safely go in throats, naturally dispoised to follow the bent of their fallen minds, and walking every one in his own way. To swim therefore against the stream of inbred corruption, and the tide of custom too, is difficult; but let us remember that the end is defraudism; that these paths lead down to hell; that, whether they be those of carelessness and neglect about the soul, open immorality, or self-righteous hypocrisy, all tend to eternal misery, and meet in the place of turmoil. 2. Because great is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. There we must show, our pride be mortified, all self-dependance be renounced; there the restraints of God's law hedge up the way, and leave us the narrow path of holiness only to walk in; there our very nature must be changed, our inveterate evil habits subdued, our corruptions mortified; there we must expect to meet with many trials, afflictions, and temptations, from inbred evil and outward enemies; there every inch must be won with perpetual war against sin, earth, and hell; and every step must be taken with watchful care, since dangers and sinners are at the right hand and at the left: no marvel then there is you that find it, comparatively few at least; a remnant, a little flock, according to the election of grace. When therefore the difficulties are so great, the diligence should be proportionable; and since there are but few saved, we should strive to be of that number; and the idea will repay our pains; careful life will infinitely more than compensate for all the struggles of the way. 15. ¶ Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16. Ye shall know them by their fruits: Do men gather grapes of thorns, or figs of thillies? 17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit. 18. A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit. 19. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 20. Wherefore by their fruits ye shall know them. False Christs and false prophets would shortly arise; and false teachers were already abundantly numerous. Against these the Lord therefore cautions his disciples, and sets down marks whereby they may be distinguished. 1. Our Lord describes them as wolves in sheep's clothing; such as the Pharisees and Scribes were, who with exterior marks of sanctity, and authority in their manners and gods, were inwardly full of enmity against the doctrines of grace and true holiness, and in their spirit hypocritical, proud, and covetous. And probably our Lord hath respect to the false qualities, the judacting teachers, and all that should ever afterwards appear in his church, preaching the abominable doctrines of man's self-sufficiency, free-will to good, justification by works, and the like; previous women, Acts xx. 29. whom gain, not godliness, Rom. xvi. 18. hath drawn into the ministry. Beware of them. 2. He lays down the rule by which we must prove all who pretend a mission from him. Ye shall know them by their fruits, just as easily as a tree is known. They who are evil can no more preach the truth, and live it too, than a thorn can bear grapes. And, on the other hand, where the soul is right with God, there the fruits of truth and holiness naturally and necessarily are produced. Two ways the prophet may be known: [1.] By his life. In his conduct exemplary; self-denying, humble, meek, zealous; both the love of God and of men's souls appear to influence and actuate him in all his works and ways; at least in the general temper of his mind, and tendency of his conversation, is this manifested: there are good fruits of a good tree. But is he worldly-minded, proud, tenfold, indolent, more willing to fleece than to feed the flock; rigid in exacting the wages, but unwilling to be employed in the work of the ministry; encouraging instead of repiving sinners by his example; conforming to the ways of a wicked world, instead of being transformed in the spirit of his mind? there are evident proofs of the falsehood of such a prophet's pretensions. [2.] By his doctrine; which seems chiefly intended here: for a false prophet may wish the evil of hypocrisy cover his iniquities so as to appear righteous unto men. But are his doctrines according to truth, and drawn from the sacred fountain? Both he preach the dignity or the desperate wickedness of the human nature? the freedom of man's will, or his utter impotence to every good thought, defen, or work? Both he declare the damnable nature of sin, the utter guilt of every man by nature and practice, and the wrath of God revealed from heaven against all unrighteousness; or encourage the false hopes of sinners by smooth prophecies, and soften the harsh terms of hell and damnation, that he may not offend the ear with such innumerable sounds? Both he exalt the divine Redeemer, his person, his officers, his blood, his righteousness; or slightly pass over these glorious subjects, for dry ethics, and lectures on morality? Both he enforce religion as an experimental thing, as the work of God's Spirit in the heart, purifying the inner man; or both he dwell on mere external forms and duties, as silent about divine agency as if he knew not whether there were any Holy Ghost? Both he offend sinners by the freedom of his retakes, and the formal and self-righteous by his scrutinizing detection of their hypocrisy; or both he duly to plead men, and, like the false prophets of old, secure the good word of the deluded and misguided world? by these and the false fruits shall they be known. Try therefore the spirits, whether they be of God, for many false prophets are gone out into the world, I John iv. 1. 3. He declares the terrible end of these wolves in sheep's clothing. As the barren tree is only fit fuel for the flames, so are these marked for ruin; the ax of death shall shortly be laid to their root, and ruin eternal by their passion. Beware therefore of false prophets; left, deluded by them, you partake of their plagues. 21. ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24. Therefore whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock: 25. And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell not, for it was founded upon a rock. 26. And every one that heareth these sayings of mine, and doth them not, shall be likened unto a foolish man, which built his house upon the sand: 27. And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell, and great was the fall of it. 28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine. 29. For he taught them as one having authority, and not as the scribes. We have here the conclusion of this awakening discourse, and the deep impression it made on the hearers. 1. Our Lord shews that no profession of religion, destitute of the power of godliness, will stand a man in any stead at a judgment-day. [1.] It is not saying, but doing, must prove our calling and election of God. Not every one that saith unto me, Lord, Lord, in boathing profession and noisy devotion, shall enter into the kingdom of heaven, he enrolled as living members of his church, or he admitted inheritors of his glory; but he that doth the will of my Father which is in heaven, who truly believes on him whom God hath sent, takes him for his Lord and Master, not merely in word and tongue, but in deed and in truth; obedient to his commands, following him in righteousness and true holiness, deftes to do his will on earth as he hopes shortly to do his will in heaven. Reader, is this character thine? [2.] Many in the day of Christ will appear to have deluded themselves with false hopes, whose pleas will then be fearfully silenced. Many will say to me in that great day of judgment, Lord, Lord, have we not prophesied in thy name. Many of those who may have filled the highest flatness of the church on earth, have been to appearance the most zealous preachers, or public professors in it, yet proved no better than Balaam or Calaphas: yea, and in thy name have call out devils, as Judas, and many others on doubt; and in thy name does many wonderful words? even working the most astonishing miracles: and yet Christ declares, Thus will I profess unto them, I never know you, never called or owned you for my servants; depart from me, all ye that work iniquity. Notwithstanding all your pleas, your hearts have been false and fathists, and your professions utterly unfound; and therefore your portion must be to depart accursed with the Devil and his angels. Learn hence these awful truths: (1.) That a man may be a professor, a minister, yea distinguished with gifts and successful in his labours, and yet he finally cast away; may be the instrument of having others, and perish himself; may cast out devils from the hearts of others, and harbour them in his own. (2.) Names may pass upon men, but God fearcheth the heart. There are secret sins to be found in many, under the cloke of most glaring profession; and they shall receive greater damnation. (3.) In the day of judgment, terrible will be the disappointment of those, who all their lives long were working, as they thought, for life, were silenced as patterns of piety, and cried up as the excellent of the earth, and yet will be found not only to have deceived others, but to have deluded themselves, falling from the height of self-righteous hopes into the depths of endless despair, and from the gates of heaven driven into the belly of hell. Let every man prove well his own work, and judge himself, that he may be found sincere and without offence at the day of Christ. 2. He enforces the truths he had delivered by an appointe parable of a wise and foolish builder, describing the different foundations they laid, and the different issue of their labours. [1.] The wise builder, his labours, and success, are described. 1. His character is given; He heareth their feelings of mine, and doth slow. Heron is seen the mind that hath wisdom. He receives the truth in the love of it, obeys the precepts, is influenced by the gospel as a living principle of action, and seeks conformity in heart and life to his divine Lord and Master. 2. He builds upon a rock, on Jesus Christ, the only sure and safe foundation, depending on his blood and righteousness alone for pardon and acceptance: and under the teachings of his word and Spirit, and the supports of his grace, the glorious superfluous rules of righteousness and true holiness. As he builds for eternity, he is zealous in labouring to make his calling and election fare, and in every good word and work seeks to approve himself to the great master. 3. His work stands against every storm. He may expect and will meet with many a better blast: the rules of temptation, the foods of corruption within, the overflowings of unguilted without, the wind of persecution, all may enter their fiery against him, to move him from his fledgallment, to shake his confidence in Christ, to discourage or seduce him from the good ways of the Lord, but in vain: the gates of hell can never prevail against the weakest believer. He shall be made to stand in the day of evil; in the hour of death he shall be supported; his work shall stand the fiery rock, and in the day of judgment he shall be approved and rewarded by the Lord of life and glory. [2.] The foolish builder, and his sad end, are set forth for our warning. 1. His character is, that He heareth their feelings of Christ, and doth slow not. He makes profession of religion, and attends upon the ordinances, but goes no farther; the doctrines of the gospel have no deep effect upon his heart, nor an universal and abiding influence on his conduct. 2. He builds upon the food, leaving Christ, to rest upon something in himself, and looking for acceptance, in whole or in part, on account of some external things wherein he differs from others, whether moral duties, then, honestly, and the like, or on the form of godliness, baptism, prayers, frequenting the house and table of the Lord, &c. or if he hath a speculative knowledge of the truth, and knows the vanity of these things, he rests on that knowledge, without any experimental possession of the blessings of the gospel, and then it profiteth him nothing; or, if his notions are yet more spiritualized, he makes his inward feelings, or supposed gifts and graces, his confidence, depending upon what he calls the Christ within, which is but a more refined self-righteousness, and a more subtle delusion: and therefore, when the time of trial comes, his house will fall, and crush him under its ruins. If persecution arises for the word's sake, such are quickly offended; in times of affliction and trouble their hopes cannot support and comfort them; and in death they utterly fail; at least, if the hypocrite's hopes stand out to the last, they die with him; destruction and despair from that moment seizes him, and too late he discovers the fatal mistake, when it is irremediable, and his eternal then is determined. 3. Great was the impression made by this discourse of our Lord on his audience: they were as men thunderstruck; astonished with the uncommon power, weight, and energy, which attended his preaching. They admired the dignity with which he spake, addressing them in his own name as one invaded with authority: and his sentiments were new, as well as weighty; utterly unlike the flat and spiritless comments of the fetishes, who fervily adhered to the traditions and decisions of their rabbis. And yet, alas! the impression soon went off from many, from the most of them. So easy, so common, is it to hear with admiration the eloquence or powerful preachers of the gospel, to feel a transient glow, and notwithstanding in continue in ignorance, unbelief, under the power of sin, and perish everlastingly. In this chapter we have, 1. Christ's cheering of a leper, vers. 1—4. 2. His curing a pally and fever, vers. 5—18. 3. His community with men that had a mind to follow him, vers. 19—22. 4. His controlling of the tempel, vers. 23—27. 5. His infing out devils, vers. 28—34. 1. WHEN he was come down from the mountain, great multitudes followed him. 2. And behold, there came a leper, and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3. And Jesus put forth his hand and touched him, saying, I will, be thou clean. And immediately his leprosy was cleansed. 4. And Jesus saith unto him, "See thou tell no man, but go thy way, shew thyself to the spirit, and offer the gift that Moses commanded, for a testimony unto them. Struck with the power of his word, the multitude who had heard Christ preach, followed him when he came down from the mouns; and he had a fresh occasion offers to raise their admiration, and confirm their faith in him as a trachea sent from God; for they who follow on to know the Lord, shall set fresh manifestations of his power, grace, and glory, every step they advance. We have, 1. A miserable leper's address to our Lord. The leprosy was esteemed by the Jews a disease immediately sent from God, incurable by human art, (2 Kings v. 7.) so desiring, as to exclude the unhappy object not only from the sanctuary, but, for the most part, from human converts and society; a lively figure of the fallen sinner, covered with guilt, full of corruption, excluded from God's presence, cut off from the communion of the saints, incurable by any human means, himself unclean, and communicating defilement to all around him. Yet, deplorable as the case appears, blessed be God, it is not desperate; there is helm in Gilead, and a physician there. Beloved, there is a leper, who had himself perhaps heard our Lord preach, or drawn by the fame of his wondrous works, and worshipped him; either with deepest respect as a prophet, or endured with the knowledge of his divine character, and paying him due adoration; saying, Lord, if thou wilt, thou canst make me clean. He doubted not his power and all-sufficiency, and therefore cast himself on his mercy for a cure. And hence he is the emblem of the awakened sinner, brought to a light of his native misery. (1.) He cast himself down as the laws of Jesus in prayer, saying his guilty and polluted God before him. (2.) He looks up to him as able to save to the uttermost; nor dares disgrunt that his blood and righteousness can justify the most guilty, and his grace renew the vilest heart: but often he hesitates in the view of his own unworthiness, and fears whether the Lord will have respect to one so utterly unworthy. (3.) However, as he sets on hope any where else, he presents his desperate case, assured he must perish, unless the Lord hath respect to him. But none ever yet perished at the first of Jesus: but, 2. Jesus put forth his hand and touched him, saying, I will, be thou clean: and immediately his leprosy was cleansed. Such power accompanied his word and touch, as instantly effected the cure. And with like words of grace doth Jesus speak to every poor sinner who applies to him. His answer is even, I will; as ready as able to pardon and save the miserable and the desperate who come to him: be thou clean; thy guilt is cancelled, thy soul is delivered from the bondage of corruption; my blood, my grace are sufficient for thee, and freely extended to thee: and by faith his word is realized to the soul; the false deep old, guilt no more terrifies the conscience, nor hath corruption any longer dominion over the heart. 3. Our Lord charges him not to divulge the means of his cure, but to go immediately to the priests, obtain their acknowledgment of his being healed, and offer the sacrifices prescribed. And this he did for the man's sake, left out of envy the priests should refuse to pronounce him clean; and that his offering might be a testimony of the fact to all, when it should be more publicly known how the cure was brought; as well as to cut off occasion from those who desired to represent our Lord as a heath of Moses's laws, and thereby to prejudice the people against him. Now, Every soul cleansed by grace will not f. d. to to offer the grateful sacrifice not only of his lips, but of his heart, to God; and will seek to approve himself, to his Redeemer's glory, a living testimony of his power and grace. 5. ¶ And when Jesus was entered into Capernaum, there came unto him a centurion, befancing him, 6. And saying, Lord, my servant lieth at home sick of the palfy, grievously tormented. 7. And Jesus said, I will come and heal him. 8. The centurion answered and said, Lord, 'I am not worthy that thou shouldst come under my roof: but speak the word only, and my servant shall be healed. 9. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it. 10. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found to great faith, no not in Israel. 11. And I say unto you, that 'many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13. And Jesus said unto the centurion, Go thy way, and 'as thou hast believed, so be it done unto thee. And his servant was healed in the self-fame hour. 9. 5—13. Capernaum was the place where our Lord had fixed his abode, and whither he returned after his journey thro' Galilee; and there we are told, 1. The application made to him by a Roman centurion, the captain of a troop consisting of an hundred men. A soldier, from whom religion is least expected; but there are some faithful in all professions: a man of rank, few of whom were numbered among the followers of Jesus: not many (such or called), blessed the God, it is not said, not any: a Gentile too, and for a Gentile; for Christ came a light to lighten the Gentiles, as well as to be the glory of his people Israel. After fending mettengers to beg the help of Jesus, (Luke vii. 2.) he came himself, a humble supplicant on the behalf of his sick servant, afflicted with the palfy, and grievously tormented, commending his miserable case to the compactions of Jesus. And herein he threwed, (1.) His high respect for the Lord Jesus, and his dependence upon him. (2.) His great humanity towards his sick servant; not turning him out of doors because unable to work, but tenderly taking care of him, and seeking every means for his relief: a noble example; and which should also be an encouragement to servants to discharge their station with fidelity and honesty, as this will naturally endear them to their matters, see Luke vii. 2. 2. The answer Christ gave to his respect: I will come and heal him. Though a poor servant, diseased, a Gentile also, Jesus is an respecter of persons; and his mindless hearts must resemble him, ready on the first application to visit the means of their flock. 3. The deep humility and distinguished faith expressed by the centurion. Lord, I am not worthy that thou shouldst come under my roof; so lowly were the thoughts he entertained of himself, so high his estimation of the dignity of the Redeemer. A gracious soul ever acknowledges himself thus less than the least of all God's mercies. Nor does he think Christ's presence necessary; so fast was his confidence in the power of Jesus, that he is affixed a single word will be sufficient to effect the cure, the most inveterate disease being entirely under the command of Jesus, and coming and going at his bidding: for if he, who was but an inferior officer, met with such ready obedience from his soldiers and servants, much more would a word from him, who had no superior, be obeyed. Learn hence, (1.) The character of a good servant; he obeys his master without answering again or hesitating. (2.) The nature of diseases; they are Christ's servants; they come and go only as he orders, and execute that commission he gives them. (3.) The duty of every Christian; to be obedient in all things, to do what Jesus pleases to command, and cheerfully to suffer what he ordains. 4. The high approbation of the centurion expressed by our Lord on this occasion. When Jesus heard it he marvelled; not that he was surprised as with an unexpected thing, since this faith was his own gift; but he expressed himself as advancing what was so excellent and uncommon, that it might be more remarked by others; saying to his followers, Verily, I say unto you, I have not found to great faith, no not in Israel; none of that generation had given such proofs of faith as this Gentile. Note, The attainments of those who have enjoyed less means than others will condemn the unprofitableness, and rise up in judgment against the Sotheline and carelessness of such as, blessed with every advantage for their souls, have abused or neglected them. 5. Christ takes occasion from hence to foretell the calling of the Gentiles, and rejection of the Jews for their unbelief. Tho' Vol. II. the Jews, prejudiced to their nation, could not bear the thoughts that the heathen should share in the common salvation, our Lord assures them, that from all lands multitudes should be gathered unto him, and admitted to the same privileges, and have a place in the same kingdom as the most distinguished patriarchs: whilst, to their greater astonishment, they who boasted themselves as, exclusive of all others, the children of the kingdom, will, so far from having any part or list in it, be cast into outer darkness, as guests excluded from the bridal feast, and thrust out, where shall be waging and gnashing of teeth; the expeasible signs of most poignant anguish, which will especially be the case with damned souls in the place of torment. Note, (1.) We shall see many in the kingdom of heaven, whom we least expected to find there; and multitudes cast out, of whom we had the most confident expectations. (2.) It will profit a man nothing as the day of judgment to have been a professed member of Christ's kingdom, and a nominal child of God, if he is not possessed of the spirit of adoption, and hath not approved his fidelity as a loyal subject. (3.) The torments of hell should be often remembered, to quicken us with greater diligence in fleeing from the wrath to come. 6. The servant is cured. Jesus said unto the centurion, Go thy way, and as thou hast believed, so be it done unto thee. With a double grace the favour is conferred; his faith approved, whilst his request is granted; for infirmity the cure was wrought; his servant was healed in the self-fame hour. He that said, Let there be light, and there was light, need but lay, and it is done, in every other case. What confidence then should we repede in this almighty Saviour, and never in our deepest afflictions distrust his power or love? 9. 14—17. The great Physician is continually manifesting his healing power. We have, 1. Another cure wrought by him on Peter's wife's mother, who lay ill of a fever in Peter's house. He was married we find, in opposition to the popish celibacy. His care of his aged relations bepook his gracious spirit. Jesus, who will never fall to repay the entertainment given him in our bascles, or in our hearts, by a touch rebuked the disorder, and instantly every symptom vanished, and her strength was perfectly restored; so that she was able to wait upon him and the youths, as an evidence of her cure, and a testimony of her gratitude. Note, They whom Christ heals, are bound to employ the strength and health he gives in his blessed service. 2. At even, it being a Sabbath-day, (See Mark i. 21.) and their days being reckoned from one fun-thing to the other, the people thronged the door with their sick, and those possessed of devils, Satan being at that time permitted to exercise uncommon dominion over men's bodies, that the power of Jesus might more eminently appear. But whatever the diseases were, or however strong the possession of these unclean spirits, one word of Jesus effectually drove them out, and healed every disease. 3. The fulfilment of the Scripture herein is observed; for the prophecy, see, iii. 4. not only includes Christ's suffering the punishment due to our sins, 1 Pet. ii. 24. but also his sympathizing tenderness towards us under the diseases that are the fruits of sin, and his gracious power exerted to deliver us from them. 18. ¶ Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. 21. And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22. But Jesus said unto him, Follow me, and let the dead bury their dead. 9. 18—22. Great multitudes being some time after (See Mark iv. 35.) collected together, more from curiosity or secular views, it is probable, than desirous of his divine instructions, our Lord commanded his disciples to remove to the other side of the lake, to avoid the crowd, to enjoy some needful retirement, to prove their obedience, or to spread the gospel in other places, whither those who were hearty in his cashe would follow him, and the raft give it up. Horeupon we are informed of a conversation which passed with two persons who formed desirous to join him. 1. One of them was a scribe, who seemed to express great forwards, and, and resolution to follow Christ where ever he went; but his warmth soon cooled, when he understood that he must expect none of those worldly advantages with which he flattered himself from being an apostle of Jesus; since, instead of earthly grandeur and the conveniences of life, the Messiah, the Son of man, was more desirous even than the birds or foxes, and had not a place of his own to repose his weary head, or refresh himself with the sleep he now wanted after his toils. Now, (1.) Sudden flirts of zeal, and hasty resolutions, are far from being the best evidences of faithful adherence to Christ. (2.) Many are willing to follow Christ if they can get by him, who quickly cool in their ardour, when their worldly interest, character, or eats, must be denied for his sake. (3.) The poverty of the Lord Jesus, and his wants, should teach us in every state therewith to be content. 2. Another man, who had professed himself a disciple, and might be perhaps an appointed evangelist, wanted at this time to be excused from attending his matter. His plea was plausible; his father was either aged and sick, and he desired to stay with him till he should have discharged the last offices to him; or rather he was now dead, and wished to wait upon him to his grave before he went with Jesus; but Christ will not admit the excuse; he must leave all, and come; there were enough dead in trespass and sins, who might take care of the couple and the funeral, whilst a more urgent and nobler employment called for his service, even to follow Jesus and preach the gospel. Now, (1.) Worldly engagements, even about necessary things in our families, are apt to prove a great hindrance to our following Christ. (2.) They who want an excuse for declining duty will easily find it. (3.) There are times when God's service may demand our attendance, and engage us to leave father, mother, house, and all; and he is not worthy of Christ who can set any thing in competition with him. 23. ¶ And when he was entered into a ship, his disciples followed him. 24. And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25. And his disciples came to him, and awoke him, saying, Lord, save us: we perish. 26. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose and rebuked the winds and the sea, and there was a great calm. 27. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him? 1. 23—27. Christ having issued his orders to cross the lake, his chosen disciples immediately obeyed and launched forth; for no dangers or difficulties will deter those from following Jesus, who know the blessedness of his service. Since their matter was with them, they counted, no doubt, they were perfectly safe; but for the trial of their faith, and the manifestation of his glory, we find them plunged into the greatest danger and distress. 1. No sinner were they got to sea, than a violent hurricane overtook them. The waves like mountains rolled, broke over them with dreadful roar; and their boat, filled almost with water, was ready instantly to founder in the deep: which Jesus, as if unconcerned and unacquainted with the danger, wears with his labour, fiercely slept. Note, (1.) They who follow Christ will meet with many a storm. (2.) Christ often seems to disregard his people when their dangers seem most imminent. (3.) The temptations permitted to overtake the faithful are designed not to harm them, but to exercise, strengthen, and brighten their grace. 2. With deep distress the affrighted disciples ran to their Lord, and with their cries awoke him, saying, Lord, save us, we perish; their care was desperate if he did not immediately interpose. Note, (1.) Awakened consciences feel their perilous condition, and see their inevitable destruction, without divine grace and help. (2.) Prayer will be then fervent and importunate, when the deep sensibility of danger raises the cry. (3.) They who come to Jesus must exercise faith in his sufficiency to save, though utterly despairing of help in themselves. (4.) Even doubts and fears will sometimes emerge with the prayer of faith. 3. Jesus with calmness and majestic dignity arose, rebukes their fears, then bids the storm he still, and suddenly the foaming billows subside, the winds are bathed, the troubled waters now are smooth, and not a breath of air dimples the polished surface. Note, (1.) In the stormy foalous of temptation, many a fear distresses the faithful heart. (2.) Those may have true faith who have but little faith. (3.) The weakness of our faith, and the prevalence of our fears deserve rebukes, as they reflect dishonour upon the faithfulness, power, and grace of Jesus: whoever ever ye fearful? (4.) Though the storm of temptation be never so violent, no sinner that cleaves to Jesus shall ever perish. (5.) Where the distress of the soul hath been peculiarly deep, and the trials uncommonly severe, there usually the strongest confessions, and the most delightful sensations follow, of joy and peace in believing. 4. The effect produced by the miracle was the astonishment of the mariners, or disciples who were in the ship, or of both. Never was such an amazing change known before; and this naturally leads them to express their admiration of this wonderful person, whom even winds and waves obeyed. Note, They who have experienced the power of a Saviour's grace, in circumstances where every prospect seemed covered with darkness and despair, cannot but wonder and adore. 28. ¶ And when he was come to the other side, into the country of the Gergesenes, there met him two professed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29. And behold, they cried out, saying, What have we to do with them, Jesus thou Son of God? art thou come hither to torment us before the time? 30. And there was a good way off from them an herd of many swine feeding. 31. So the devils brought him, saying, If thou call us out, suffer us to go away into the herd of swine. 32. And he said unto them, Go. And when they were come out, they went into the herd of swine; and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the professed of the devils. 34. And behold, the whole city came out to meet Jesus; and when they saw him, they brought him that he would depart out of their coasts. 1. 28—34. Continued miracles of mercy mark every step of the divine Redeemer. The country of the Gergesenes, here mentioned, bordered on the side of the lake which they had crossed; and they were no sinner arrived, than a fresh occasion offers to display the power and grace of Jesus. 1. Two miserable objects met him, professed of devils, coming out of the tombs, the place where they took up their residence; driven thither by the wicked spirits who actuated them, to make their abode the more dreary and dismal; or to confirm the notion of spirits haunting their melancholy places; or by solitude to increase their ferocity, and render them more mischievous; for they were exceeding fierce, so that no man durft pass that way for fear of them. Note, When anger, malice, and revenge dwell in the bosom, there Satan's power reigns, and men then turn worse than savages to their kind. 2. The devils address the Lord, as trembling at his presence, and fearful of being dispossessed. What have we to do with them, Jesus, thou Son of God? They well know his power and godhead, and their hopeless state: he never came to be a Saviour unto them, but their destroyer; and all their desire is, that he would let them alone, at least in the heathen world, if he drove them from Judea, and not come thither to torment them before the time. Torment eternal they expected; they were persuaded he would be their terrible judge, and they ask only a momentary respite before the last and dreadful day, when their misery will be complete. Note, (1.) The devils know and tremble. (2.) They who say to Jesus and his servants, What have we to do with them? depart from us; and reject the counsel of God against their own souls, must perish with friends of darkness. 3. Being unable to keep possession of the bodies of men, they desire to enter into a herd of swine that fed there; for even over these they could have no power without divine permission; and this they brought, either from their inmate pleasure in mischief, or rather from a crafty design to make Christ an unwelcome guest in that country; and Jesus, from whom none of their wives could be hid, permitted it; perhaps because these swine belonged to the Jews, who kept them for food in defiance of God's laws, or for covetousness, to make merchandise of them; and he would thus punish their owners. Or he designed hereby to manifest his own divine power, to prove the reality of the miracle, and confound the Sadesman doctrine, which denied the existence of spirits good or evil. No sinner had these friends obtained their respect, than they drew us to their prey, and all the herd of swine madly rushed down a precipice into the sea, and were choked, to the great terror of those that kept them, who fled, and filled the city and country with the report. And so grieved were they at their loss, and affrighted with the apprehensions of greater judgement, that, instead of advising him for the miracle he had wrought on the two professed persons, or welcoming him to their country, they brought him to depart, like many other worldlings, who love their swine better than their souls. We may observe here, (1.) The restraint laid upon these spirits of wickedness; they cannot touch a swine without permission; and however malignant and fierce the devil is, Jesus holds his chain, and in all his companions faith, Hitherto mayst thou go, and no farther. (2.) Where Satan rules in the children of disobedience, he falls not to drive them into many fooths and hurtful lurks, which necessarily drown both body and soul in perdition. (3.) By nothing doth the god of this world hold firmer possession of men's hearts against Christ, than by suggesting the lurks and cruels to which his service may expose them, and bewitching them with the love of gain in preference to the love of God. Eph. i. 6. 2 Pet. i. 17. 13. Then cometh Jesus 'from Galilee to Jordan unto John to be baptized of him. 14. But John forbade him, saying, I have need to be baptized of thee, and cometh thou to me? 15. And Jesus answering, said unto him, Suffer it to be so now: for thou is to be cometh us to fulfill all righteousness. Then he followed him. 16. And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw 'the Spirit of God defending like a dove, and lighting upon him. 17. And 'lo, a voice from heaven, saying, 'This is my beloved Son, in whom I am well pleased. Christ, who had hitherto lived in obscurity, began now to enter upon his glorious work, and, in order thereto, comes to John to be baptized, whose preaching had raised men's expectations concerning the glorious person of whom he broke. Not that Christ needed this baptism, but he would show his approbation of it, as well as receive that public testimony that John on this occasion was appointed to bear to him. 1. John, who knew Jesus by divine revelation, John's 33 apparent unwilling to admit his matter to the guidance of baptism which he administered. He who had no sin, could surely need no repentance. Besides, counting himself unworthy or pouring water upon him, from whom himself needed the greater baptism of the Spirit, he would humbly have excused himself from the office. I have need to be baptized of thee, and need since to me? Note, (1.) The most holy souls are ever the most humble. (2.) Christ's condemnation are so amazing, that one faith sometimes is ready to stagger at the view of them. (3.) The greatest saints and prophets have need of the baptism of Jesus; both of the sprinkling of his blood to cleanse their consciences, and of the influences of his Spirit to purify their hearts; and they are always most sensible of their wants. (4.) They who preach repentance to others, had need be deeply concerned to be baptized with the Holy Ghost themselves, left, after having been the means of saving others, they themselves should be cast away. 2. The Lord over-rules John's objection. In his present state of humiliation it became him to submit to this among other divine institutions, that he might in all things be a pattern of righteousness, and therefore John must for the present comply. Nor does he any longer hesitate, but admitted him to baptism accordingly, fully satisfied in the will and wisdom of his Lord. Note, (1.) It is becoming to countenance and encourage every good work; and those who may be higher in wisdom and grace than their teachers, are bound nevertheless to attend their ministry, and set an example to others. (2.) Christ fulfilled all righteousness, ceremonial as well as moral, and by his obedience is become the end of the law for righteousness to every one that believeth. (3.) There are often reasons for the divine procedure, concerning which we must be content to be ignorant. Thus through not even, but then both have hereafter. 3. God is pleased to bear a signal attestation to the glory of the Redeemer on this occasion. Immediately as he went up from the town's brink, or from the water, where he had been baptized, the heavens were opened, a chasm being made in the firmament, as if the everlasting doors were wide unfolded, and John, as well as Jesus, beheld the visible defense of the Holy Ghost upon him, in a hovering dove-like motion, and it rested upon or over his head. He being constituted the great prophet of his people, as the man Christ Jesus, had the Spirit without mention of his power, and in him, as the head of his church, all fulminated dwells, that he may from thence communicate both gifts and graces to his members according to their wants. And besides the visible appearance here described, an audible voice was heard from the excellent Glory, This is my beloved Son, in whom I am well pleased. God's Son, not by creation as angels, or by adoption as the saints, but by a situation peculiar to himself, being self-casteless and eternal as the Father, yet thanking in this relation towards him. Beloved, because the appeals image of his person, and being now become incarnate for our redemption, according to the eternal counsels, therefore God the Father delighted in him, expressing his entire satisfaction in his undertaking: in whom I am well pleased, which he never could say of any of the sons of men before, all having sinned and come short of the glory of God. Jesus alone is the one glorious chandler on which God can look with approbation, whose righteousness is perfect, and for whose sake it is, as having made the atonement, that any of the sons of men can find appropriate before God. Because he is well pleased with Jesus, he hath now opened the kingdom of heaven to all believers in him, and whosoever cometh to God by him shall be in no wise cast out. Thus, whilst every other chapel, confessed in idols, from the first man to the last, must be God's abhorrence, since altogether born in sin, we may not withstanding be sure of acceptance in this beloved, and shall be regarded as complete in him, when we by faith receive him as God hath set him forth to us, in our wisdom, righteousness, identification, and redemption: our all in all. Jesus will not abide where he is an unwelcome guest; but we to those who bid him depart, for nothing but wrath and misery are left behind him. Leaving the country of the Carpenters, he returned to Capernaum, the usual place of his residence, where we find him curing a poor paralytic; for his work was ever to be doing good. 1. His friends brought him to Jesus, unable himself to stand or walk: they had compassion for their brother, and counted on pains too great to obtain his cure, and they were perishable the Lord both could and would relieve him from his misery. Note, These of our dear friends and relatives, who are themselves benumbed in spirit as with the palsy, and cannot come to Christ, we must carry in the arms of prayer and love, and spread their care before him: perhaps in so doing we may have a soul from death. 2. Christ kindly received them: seeing their faith, either of those who brought him, or of the sick man also, and to revive the heart of the poor assailed patient, more distressed probably by his sins than his sufferings, Jesus faith, Son, be of good cheer, thy sins be forgiven thee. Note, (1.) Sin is the bitterest of all our burdens; the fling of sickness and death itself is taken out when our iniquity is pardoned. (2.) They who come to Christ are called upon to be of good cheer; no poor beggar ever went from his door with a denial. (3.) God sometimes severely assails his dearest children; they must not question their adoption because of their sufferings, but should rather conclude, that God then deaisteth with them as sons, Heb. xii. 5. 3. The Scribes, who were the doctors of the law, and expounded it to the people, highly offended with what Jesus had said, though they did not speak their sentiments, yet in their hearts regarded him as a blasphemere, for performing by his own authority to forgive sins, which is the prerogative of God alone, and contains a strong argument for his divinity, in which light these men evidently regarded his declaration. Note, Many among us are like these scribes; though they will not say it is blasphemere in Jesus to pardon our sins, they are ready to brand those as blasphemers, who say they have the pardon Jesus pronounces. 4. To give them a proof of his divinity, and confirm their vain imaginations, Jesus lets them know he perceived their thoughts. Wherefore think ye evil in your hearts? conferring him as a blasphemere; For whether is easier to say, Thy sins be forgiven thee? or to say, Arise and walk? He that by his own power could effect the one, evidently proved he had a right to pronounce the other. Note, Our hearts are naked and open before the Lord; and he observes and is displeased at every evil thought which rises or lodges there. 5. He demonstrates the power he had to forgive sin, by removing that disease which was the punishment of it, and bids the paralytic arise before them all; and, as a proof of his health and strength being perfectly reduced, to take up that bed, on which as a cripple he lay, and go unto his house. And lo! to the astonishment of the multitude, who glorified God for so great a miracle, and to the confusion of these murmurers, the man instantly arose, took up his bed, and departed, cured of every infirmity. Note, (1.) Though we have no strength of ourselves to help ourselves, when Jesus speaks to the paralytic soul, power accompanies his word, and enables us for that which he commands. (2.) The mercies shown to others demand our praises; and for every good gift bestowed on the sons of men, God is to be glorified. 9. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: And he saith unto him, Follow me. And he arose and followed him. 10. And it came to pals, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12. But when Jesus heard that, he said unto them, They that he whole need not a physician, but they that are sick. 13. But go ye, and learn what that meaneth, 'I will have mercy, and not sacrifice.' For I am not come to call the righteous, but sinners to repentance. The publicans were those who farmed or collected the customs imposed by the Romans, and were not only therefore callous to the Jews, who abhorred this mark of servitude, but were also for the most part men of infamous conduct, who enriched themselves by exaction, being sure of having the government on their side. Hence publicans and sinners are so often used to include the most guilty and abandoned characters; yet such as their Jesus came to save, and out of them was pleased to chuse one of his most eminent disciples, an Apostle and Evangelist, the penman of this gospel. We have, 1. His call. His name is Matthew, the gift of God, which some suppose was given him by our Lord on this occasion, when before he was known by that of Levi, is the other evangelists call him, though it was common for the same person to have two names. He was sitting at the receipt of custom, in the office where it was to be paid, and perhaps little thought of following Christ: but the Lord is often strangely found of them who sought him not, and prevents us with the blessings of his grace, that to his glory it may be for ever acknowledged he hath chosen us, not we him. One word effectually wrought upon the publican's heart: he said, Follow me; and immediately he arose and followed him. Power accompanies the word of Jesus, when he calls a soul unto himself, which bears down all objections; and out of the most endearing engagements of this world some are made monuments of grace, for nothing is too hard for God. 2. Having talked the grace of Jesus himself, he is solicitous his brethren by protection should be acquainted with him also; and for this purpose made a feast for Jesus and his disciples, to which many publicans and sinners were invited: nor did the Lord disdain their company, but gladly sat down with them. Note, (1.) They who have truly experienced the Redeemer's grace, from that moment begin to labour, that all who are near and dear to them may partake of their blessing. (2.) Where the heart is open to Christ, there all who are his disciples will be welcome for his sake. 3. The Pharisees with malignant eye marked the condescensions of Jesus, and wanted to call a reflection upon his character, and prejudice his disciples against him. Why eateth your Master with publicans and sinners? These proud and self-righteous creatures thought it infamous to be seen in such company, and would infirmate, that our Lord was like the men with whom he had sat down to meat. Note, (1.) The self-righteous formalists are ever the most rigid censurers of others conduct. (2.) The noblest acts of charity are liable to the habit misrepresentation. 4. Christ vindicates himself from their infatuations. He overheard their whispers; or his disciples, weak themselves, carried the question to him, that they might be furnished with an answer; for to him in all our difficulties we must have recourse; and he gives them an abundant vindication of his conduct. They that he whole need not a physician, but they that are sick. He came into the world as the great physician of sin-sick souls; sinners are his unhappy patients, who groan under their spiritual maladies, incurable but for his healing grace: and they who feel 5. He came into the world as the great physician of sin-sick souls; sinners are his unhappy patients, who groan under their spiritual maladies, incurable but for his healing grace: and they who feel 6. He came into the world as the great physician of sin-sick souls; sinners are his unhappy patients, who groan under their spiritual maladies, incurable but for his healing grace: and they who feel fied their sufferers and fly to him, he is ever ready to relieve; but the unfully ignorant, and the self-righteous, who know nothing of their deep corruption, guilt, and sinfulness, and conceit themselves whole; these, as they experience no want of him, and will not come to him that they may have life, are left to perish in their blindness and their pride. But ye ye, faith he, and learn what that meaneth, Hol. vi. 6. I will have mercy, and not sacrifice; that is, in a comparative sense, acts of kindness and charity to men's bodies or souls are much more acceptable to God, than all the formalities of ritual devotion; and therefore Christ intimates, that his conceiting with sinners for their good, was, according to the word of truth, far more pleasing to God, than their scrupulous adherence to the tradition of the others. For I am not come to call the righteous, but sinners to repentance; this being the very end of his mission, he was fully justified in receiving them into his company, that he might acquaint them with his salvation. Had man been righteous, he never had needed a Redeemer; and they who fancy they are such, have nothing to do with him who came only to seek and save that which is left. The Saviour's errand is to sinners, the wind of lenders, to invite them to return to God, with promises of pardon purchased by his blood, and to call them in virtue thereof to report and turn from all their abominations. And so this a sense of his love engages them, and for this his grace enables them: Whilst they who vainly conceit that they are righteous, and need no repentance, are left to perish in their own deceivings. 14. ¶ Then came to him the disciples of John, saying, 'Why do we and the Pharisees fast often, but thy disciples fast not? 15. And Jesus said unto them, Can 'the children of the bride-chamber mourn, as long as the bridegroom is with them? But the day will come, when 'the bridegroom shall be taken from them, and 'then shall they fast. 16. No man putteth a piece of new cloth unto an old garment: For that which is put in to fill it up, taketh from the garment, and the rent is made worse. 17. Neither do men put new wine into old bottles: Else the bottles break, and the wine run-neth out, and the bottles perish: But they put new wine into new bottles, and both are preserved. 6. 14—17. Our Lord was ever beset by insidious foes, yet his wisdom enabled him to confute and confound all their malicious designs. We have here, 1. The question addressed to Jesus by some of John's disciples: Why do we and the disciples of the Pharisees fast often, but his disciples fast not? and herein they would insinuate, that they were not to strict and holy in their religious profession as they ought to be. It appears from Luke v. 33, that they were set on by the Pharisees, who joined them; for designing and wicked men likely how to set good men at variance, and are happy if they can suggest any cause of discord between them. They seem to take a pride in proclaiming the frequency of their own fasts, and to look down upon the disciples of Jesus as far their inferiors in this respect; and this leaven of self-complicance effectually destroyed what otherwise might be laudable in their practice. Nate, (1.) In the externals of devotion and mortification, formal professors often go farther than true converts: being under a spirit of bondage, they reft upon their sufferings, which in fact are not of any value in the sight of God, but are to the satisfying of the flesh, Col. ii. 23. (2.) They who boast of their own good works, evidently shew their religion is vain. 2. Christ vindicates his disciples by an appeal to themselves. Can the children of the bride-chamber mourn, as long as the bridegroom is such them? On such seasons of festivity falling would be unfeasurable. Christ was this heavenly bridegroom, as John had called him, John iii. 29. He came now openly to espouse his church, whom he had loved from eternity. His disciples were the children of the bride-chamber, who, whilst their Lord was with them, could not but rejoice; but the time would come, when the bridegroom should be taken from them, and then shall they fast: besides, at present they were but young disciples, and therefore to be inured by degrees to harder services. As improper would it be to lay upon them at present these authorities, as to put a piece of new cloth on an old garment, which would soon make a worse hole than that which it covered; or new wine, which ferments most, into old bottles, which, being made of leather or skins, would by long use grow weak, and be liable to burst; but now mine must be put new with kittles, and then both are preserved. There must be a proper consideration had of the persons and their measure of grace: children and babes in Christ must not be set upon the services which require peculiar interferences of mind, or the severest acts of self-control, but gently led, as Jacob's castle, Gen. xxxiii. 13. left by being over-driven they should be destroyed. 4 Mark v. 22. Luke viii. 4. 18. ¶ While he spoke these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and 'the shall live. 19. And Jesus arose and followed him, and he did his disciples. 20. ¶ (And behold a woman which was diseased with 'an issue of blood twelve years, came behind him, and touched the hem of his garment. 21. For the said within herself, if I may but touch his garment, I shall be whole. 22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, 'thy faith hath made thee whole. And the woman was made whole from that hour.) 23. And when Jesus came into the ruler's house, and saw 'the minifrets, and the people making a noise, 24. He said unto them, 'Give place, for the maid is not dead, but sheepeth. And they laughed him to scorn. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26. And the same hereof went abroad into all that land. 6. 18—26. While Jesus was vindicating the conduct of his disciples from the cavils of those who found facts with them, an agreeable avocation calls him from this unpleading work of disputation. 1. A ruler of the synagogue, a man of rank and importance, applies to Jesus on the behalf of his daughter, who was either now in the very agony of death, as the other evangelists lay, or by this time, as he concludes, actually dead. He therefore with deepest humility begs him to come to his house, and lay his hand upon her, persuaded that Jesus could easily restore her, desperate as the case appeared. Though few, very few, in his station respected Christ, he was one of those singularly favoured, to whom it was given to believe on his name. Nate, (1.) Christ has disciples of every rank; and though in general to the poor the gospel is preached, yet some, though not many, mighty and noble are called. (2.) The breaches in our family should drive us to the Lord; if not to restore the dead to life, as leads to sanctify the providence as a means of quickening our own souls. 2. Christ immediately complies with his request; for he is more willing to give, than we to ask, and none seek him in vain; and his disciples followed him, defenses to behold a fresh instance of the divine power of their Lord. 3. In the way he heals a poor woman assisted with a disease of long standing, that weakened her in body, rendered her ceremonially unclean, and impoverished her in seeking a cure, without obtaining any relief from the physicians. At her disorder was of such a nature that she might be ashamed to mention it, and by the law should have kept her from mingling in society with others, she came behind our Lord, and touched the hem of his garment, persuaded that there was such a piety of healing virtue in Jesus, that if she but touched his garment she should certainly be cured. Nor was she disappointed of her hope; she immediately felt herself perfectly well, but must not steal off unnoticed. Though others observed her not, Jesus, who had brought her thither, knew what was done, and for his own glory and her comfort addresses her with kind encouragement, saying, Daughter, be of good comfort, thy faith hath made thee whole. Nate, (1.) The poor sinner who comes to Christ, ashamed, confounded, and distressed, shall be sent from him rejoicing. (2.) They who honour Christ by believing in his name, he will honour, approving and rewarding the faith which he believes. 4. He is pleased to raise from the dead the ruler's daughter. At his arrival he found the house filled with mourners and minifrets, as was usual on those occasions, with melancholy notes of woe, exciting greater grief and wailing; but he had them cease their lamentations, and leave the room, since they would find the damself not as they supposed dead and just hope, but as one asleep, whom he would soon awake; though they assured him she was dead, and supposing the case desperate, treated what he said with utter contempt. But he quickly convinced them of their folly and wickedness herein; for having ordered them to be put out of the house, or room, as unworthy to be spectators of his miracles who thus derided him, in the presence of the father and mother, and three of his disciples, he went in, took her by the hand, and at his word she instantly arose, alive and well as if she had indeed awaked from a refreshing sleep. Nate, (1.) Death is but a longer night, and sleep in trite mysteries. They who die in the Lord, are said to sleep in Jesus; for though dead to us, they live to him, and only wait for the resurrection more to wake up to eternal life and day, when sleep and death shall be no more. (2.) When our dear relatives go before us to their bed of shift, though nature cannot but find the pangs of parting, we forrow not as those who have no hope. If they fall asleep in Christ, we shall wake up together shortly never to part again. (3.) Many look at Christ's words, and because they cannot comprehend them, brand them as foolishness, though they will be found the true sayings of God. (4.) He that by a touch, a word, raised the dead body, doth thus by by his word and spirit raite our fouls from the death of sin unto the life of righteousness. We are wholly passive, nor can perform the least act of spiritual life, till he hath first quickened us. 5. The fame of this amazing miracle soon spread throughout that land, the certainty of the fact being put beyond doubt by the multitude of those who had been fully convinced of the damnet's death. 27. ¶ And when Jesus departed thence, two blind men followed him, crying and saying, Thou son of David, have mercy on us. 28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, believe ye that I am able to do this? They said unto him, Yes, Lord. 29. Then touched the their eyes, saying, According to your faith be it unto you. 30. And their eyes were opened, and Jesus straitly charged them, saying, 'See that no man know it. 31. 'But they, when they were departed, spread abroad his fame in all that country. 32. ¶ 'As they went out, behold, they brought to him a dumb man possessed with a devil. 33. And when the devil was cast out, the dumb quake: and the multitudes marvelled, saying, It was never to seen in Israel. 34. But the Pharisees said, 'He cast out the devils through the prince of the devils. Miracle upon miracle confirmed our Lord's divine million, and left those inexcusable who, in the face of such evidence, rejected him. 1. We find him, immediately after railing Jairus's daughter, giving sight to two blind men. [1.] They followed him with importunate cries, hearing of his fame, and hoping for a cure. He who gave life to the dead, could surely give sight to the blind. Their address shewed their persuasion, that Jesus was the true Messiah, the promised Son of David, and all their prayers centered in one point, have mercy on us. All the sinner needs is comprehended in this one word, and all he can hope for, or all, is free, unretired grace. Being in the same distress, they joined their mutual implications; fellow-sufferers should be joint petitioners: and though their request was not, as usual, immediately granted, they did not desist; but with persevering earnestness followed him through the street, and then into the house. If the Lord Jesus for a while seem to disregard our prayers, it must not be interpreted a denial of our requests, but as designed to quicken our importunity, and to make the mercy sought more valued by us. We shall assuredly succeed, if we faint not. [2.] In answer to the question of our Lord, they make a noble confession of their faith. Jesus asked them, Believe ye that I am able to do this? to open your eyes, and by my own divine power to cure your blindness, they said unto him, yea, Lord, we are fully persuaded of it. Note, (1.) They who have true faith, never desist till they have obtained the blessing. (2.) In all our trials, the full and fixed persuasion of Christ's power to have us out of them, must be as an anchor to our souls amidst the storm. (3.) Christ requires open profession of our faith, that we may give him the glory due unto his name. [3.] Hereupon he grants their request. He touched their eyes, saying, According to your faith be it unto you. And their eyes were opened. He knew their sincerity, and he designed to express his approbation of their faith in conferring the cure. Whoever still comes to him with their wants, will find the same language from Jesus, according to our faith, the blessings of the gospel become possessed by us. Whatever we want, saith may ever draw it out of his fulness; and whenever we fail of strength or comfort, we may be assured it is owing to our unbelief. [4.] He strictly charges them to conceal the miracle he had wronged for them. Either he shunned all appearance of seeking popular applause, or he knew the more his fame spread, the more his enemies would be exasperated: or perhaps he did it to prevent the Jews, or his own disciples, too much disposed to expect in their Messiah a temporal prince, from crowding around him; or attempting, by insurrections, to set him on the throne of Israel. [5.] They, notwithstanding, spread abroad his fame; so full of gratitude, they could not conceal the favour; and though their disobedience was not commendable, their motive no doubt pleaded their excuse. Well meant zeal, though sometimes imprudently exerted, should not meet a harsh censure. 2. He cures a dumb man possessed of a devil. His friends brought him to Jesus as a truly pitiable object, just as the blind men, who were healed, went out; for Christ's door was open to all the miserable, and he was never weary in doing good. The favour is no sooner asked than granted; the devil is dispossessed, and the dumb man speaks freely as ever. Note, They who live in the neglect of prayer and praise and godly conversation, are under the possession of this spirit of dumbness; but when the grace of Jesus touches the heart, the tongue of the Vol. II. dumb will instantly sing, speaking his praises, and telling what great things God hath done for his soul. 3. Their miracles had a very different effect on the spectators. The multitudes marvelled, and owned, to the glory of Jesus, that never had such miracles been seen before in Israel; so many, so immediate, and performed with such divine authority. But the malignant Pharisees, determined to find fault, though unable to deny the facts, imputed their miracles to disabused agency, as if Christ was in league with the devil. They who are bent against conviction, will always have something to object; and the more they are pressed with the evidence of the truth, the more enraged, inveterate, and blasphemous is their abide. 35. And 'Jesus went about all the cities and villages, 'teaching in their synagogues and preaching the gospel of the kingdom, and healing every sickness, and every disease among the people. 36. ¶ 'But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, 'as sheep having no shepherd. 37. Then saith he unto his disciples, 'The harvest truly is plenteous, but the labourers are few. 38. 'Pray ye therefore, 'the Lord of the harvest, that he will send forth labourers into his harvest. Christ did not long fix his abode at one place. We have an account, 1. Of his journeys, preaching, and cures, through all the cities and villages of Galilee. He taught publically in the synagogues the doctrines of the gospel; and the nature, blessings, and privileges of that kingdom he came to erect; and in confirmation of his mission in every place performed the most miraculous cures on the bodies of all the diseases who applied to him, as his word was designed to heal the greater maladies of their souls. 2. Of the compassion he expressed towards the multitudes who followed him. It grieved him to see the darkness, ignorance and carelessness which every where appeared; they fainted, perishing through lack of knowledge; instead of the bread of life and truth, fed with the miserable husts of Pharisaical traditions, and mislead in the most effectual truths of God's word, through the adulterations with which their scribes had corrupted it; and they were scattered abroad, as deep without a shepherd, exposed to the great destroyer of souls, and destitute of every faithful guide to bring them to the fold of God: they who should have directed them aright, contributed to increase their errors, or by total negligence abandoned them to ruin. Our Lord therefore stirs up his disciples to pray, that since the harvest is so plenteous, and multitudes of immortal souls willing to hear the good word of God, and to few to labour for their conversion, to gather them into God's church; the great Lord of the harvest would send forth labourers qualified for their work, and bless them with success. Note, (1.) They who know the value of their own souls, cannot but feel with Jesus, the tenderest compassion for those who live in ignorance, error and sin, and pity them the more because they appear to insensible, and to have no pity on themselves. (2.) The neglect of ministers is an awful judgment upon the people, and must be attended with aggravated guilt and ruin on their own souls. (3.) When multitudes appear attentive, and willing to hear the gospel, it is a grief to see them deprived of the means, and a double obligation is laid on the few faithful to exert themselves. (4.) The grievous neglect of men's souls we see should excite our fervent prayers to God, that he would revise his work in the midst of the years, and send forth faithful shepherds to feed and guide his flock. (5.) Christ must appoint his own servants; he is the Lord of the harvest; none can call or qualify for the office but himself, and whom he sends he will support and bless; their labour shall not be in vain in the Lord. They who see no gracious fruits of their ministry, may justly conclude the Lord of the harvest never sent them. (6.) All Christ's servants are labourers, there are no loiterers who are of his appointing. Diligence, fidelity, and zeal mark their ministrations. In answer to the prayers enjoined in the former chapter for faithful labourers, we have, 1. The general commission that was given them, ver. 1. 2. The names of the persons to whom this commission was given, ver. 2—4. 3. The instructions that were given them, which are very full and particular, (1.) Concerning the services they were to do, ver. 5—15. (2.) Concerning the sufferings they were to undergo; with the counsel given, and support promised to them, ver. 16—42. And these things, though primarily intended for direction to the applies them, are of use to all Christ's ministers, with whom he is, and will be always to the end of the world. 1. AND when he had called unto him his twelve disciples, he gave them power against unclean spirits, to call them out, and to heal all manner of sickness, and all manner of disease. 2. Now the Names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother, 3. Philip and Bartholomew, Thomas, and Matthew the publican, James the son of Alpheus, and Lebbeus, whose surname was Thaddeus. 4. Simon the Canaanite, and Judas Iscariot, who also betrayed him. Those whom our Lord intended to be his ministers and ambassadors, he had before called to be his attendants, that they might learn from his divine instructions the truths they must preach to others, and imitate his bright example which they beheld. None can possibly be fit for the ministry, or be called of God to take that office upon them, who have not felt been caught of Christ by communion with him, and acquaintance with his word, the blessed truths they are to declare to others, and been furnished with gifts as well as graces for that arduous employment. It is the scandal of any church, and must be the ruin of the people's souls, when such are sent forth as ministers who are themselves ignorant, careless, and unacquainted with the glorious truths of God, and merely take up the ministry as a maintenance, and they who send them shall share their guilt. 1. Christ called them unto him in private, from the rest of the disciples, and with their commission to preach his gospel, unveiled them with authority over the unclean spirits and diseases of every kind, that by their miracles they might confirm their mission. Note, (1.) A particular call is needed for the ministry, besides the general one to be Christ's disciples; and we must for this clear, before we presume to run. (2.) The great design of the gospel-ministry is to oppose and destroy Satan's power over the hearts of men. Though bodily possessions may be left frequent, his empire over men's souls is still mighty, and nothing but the power of the gospel can effectually call out the unclean spirit from the fallen heart. (3.) In the grace of Jesus there is a cure for every sickness; none of our spiritual maladies are to inveterate, but there is in his word medicine that can heal the sickness. 2. The number and names of the apostles are recorded. They were twelve in number, according to the tribes of Israel, to whom they were sent. They are mentioned in pairs, being sent forth by two and two, as mutual helps to each other, and some of them were brethren in blood, as well as apostleship; and happy it is where relations are thus, by grace, doubly united. Peter is placed first, not as invested with superior power over his fellow-labourers, but as among those who were first called, and appeared ever most zealous in the cause. Matthew, the writer of this gospel, humbly sets Thomas before himself, though the other evangelists place him after Matthew; and he adds his former occupation, the publican, as a soul to set off the distinguished grace of Jesus to him, and to keep him lowly in his own eyes, remembering from whence he was taken. Simon, another of the same name with Peter, is distinguished from him, by being called the Canaanite, either from his city, Cana of Galilee, or, as the name signifies, he was of the mother, Luke vs. 15: a sect among the Jews, who in imitation of Phineas, out of pretended zeal for God's glory, executed vengeance on offenders, without any process before the magistrates. Judas the traitor is the last. The purest societies will have some such among them; he is called Iscariot, concerning which there are many conjectures; the most probable forms to be, that it was given him from the place of his nativity, and to distinguish him from the other Judas or Jude, the brother of James. 5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. 6. But go rather to the lost sheep of the house of Israel. 7. And as ye go, preach, saying, The kingdom of heaven is at hand. 8. Heal the sick, cleanse the lepers, raise the dead, call out devils; freely ye have received, freely give. 9. Provide neither gold nor silver, nor brash, in your purses: 10. Not scrap for your journey, neither two coasts, neither shoes, nor yet slaves: (for the workmen is worthy of his meat.) 11. And into wharborer city or town ye shall enter, enquire who in it is worthy, and there abide till ye go thence. 12. And when ye come into an house, salute it. 13. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14. And whosoever shall not receive you, nor hear your words: when ye depart out of that house, or city, shake off the dust of your feet. 15. Verily I say unto you, 'It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. o. 5—15. Christ having given the apostles their commission, directs them how to discharge it might. 1. Their ministry must be confined to the lost sheep of the house of Israel alone, and therefore they are forbidden to visit any city of the Gentiles or Samaritans. The covenant of peculiarity was not yet dissolved, and for the father's sake the Jews were beloved. It was careful therefore that to thank the Gospel should first be preached; that the elect of God among them might be gathered in, and the rest left inexcusable in their infidelity. 2. The subject of their preaching must be the same that John at first, and Jesus himself had unvictured, that the kingdom of heaven was at hand, and therefore urging all men to repent and turn to God, as because the true members of the Messiah's kingdom. Note, (1.) Truth is uniform. Novel doctrines carry their own confection along with them. (2.) The nearness of Christ's coming in his kingdom should question one diligence to prepare to meet him. 3. They are directed to work miracles in confirmation of their mission, and to engage the reader attention to their doctrine: in the name of Jesus they shall be enabled to heal the sick, cleanse the lepers, raise even the dead, and call out devils from the possessed; evidences these of divine powers, which none who were not willingly oblivious, could withstand; and for these acts of benevolence to men's bodies or souls, they must neither desire nor receive the least reward, shewing their disinterested zeal and charity, and giving as freely as they had received. Note, Nothing more evidently characterises the faithful ministers of Christ, than their disinterested labours, not seeking gain for themselves, but the good of mankind. 4. They need not be at all disillusion about a provision in their journey; nor should they take either money in their purse, or meat in their scrap, or change of garments, or any other than the cloaths they had on, the fondals on their feet, and the dust in their hands: he who employed them in their work, will take care they shall not want. Though they may not desire to enrich themselves by their labours, they justly deferred their maintenance. Note, Though ministers must not seek filthy lures, they have a right to a disillusion; and they who preach the gospel shall live by the gospel. 5. As they were going into places where they were utterly unknown, their first enquiry must be who was warmly in the place, not of the gospel or the grace of God, but who was most noted for hospitality, and the entertainment of strangers, and abide in their house during their stay, if they found a welcome. In which case, entering with kindest wishes of every temporal, spiritual, and eternal blessing, they should salute the matter and his household; and if they received a courteous and hearty entertainment, then all the blessings they wished for should descend upon that house: but if their salute was returned with coldness or incivility, then their good wishes should not be lost; but instead of descending on that family, should return with blessings upon their own souls. But we to that house or city that should, by their unkind behaviour, compel them to depart! They are commanded to shake off the dust of the feet against them, either as testifying their abhorrence of their wickedness in thrilling the gospel from them, or as a testimony against them in the day of judgment; at which awful season even Sodom and Gomorrah would not meet with so heavy a doom, as these who rejected the counsel of God against their own souls. Note, (1.) Though in the light of God all are upon a level, and can plead no desert before him, yet respecting men some have more worthy characters, and are of a more generous spirit than others. (2.) Religion is never a plea for rudeness or morality: to be courteous is a gospel-duty. (3.) No good wishes are ever lost; the prayers offered for the evil and unthankful will bring a blessing to us, if they procure none for them. (4.) Nothing is lost by being employed in God's service, and the support of the gospel; no money laid out in any way will bring richer returns than this. (5.) They who reject God's ministers reject him, whose ambassadors they are; so he will interpret it, and avenge their quarrel. (6.) When any place or people flight the gospel, justly doth God take it from them. (7.) There is a day of judgment at hand, when among the various degrees of punishment which will be inflicted on sinners, none will endure so heavy vengeance as those against whom the dust of a slightest and rejected gospel shall rise up for a testimony. 16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and barraless as doves. 17. But beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues. 18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19. But when they deliver you up, take no thought how or what ye shall speak, As they were now beginning the work of their ministry, our Lord informs them of the troubles and persecutions to which they will be hereafter exposed in the exercise of their office; that when they came, they might not think some frange thing had happened unto them as they might otherwise do, if their heads were filled with the hopes of a temporal kingdom. And that they may not be at a loss in these reasons of trial, they have here gracious encouragements to support them, and directions for their conduct in such emergencies. 1. They must expect to meet with many difficulties and much suffering. They were harmless and defenceless as sheep, and were going forth into a world where they would be worried by wicked men, fierce and savage as wolves: for Christ's name take, and for their fidelity to him, they would be hated; the natural heart being full of enmity against God and his image, and this being at the root of all persecution, with whatever fabulous pretences the wicked fear to cloak their animosity. They would be arrested as criminals, and brought to the bar; the arm of justice which should be stretched forth to protect the innocent, having in all ages, through false misrepresentations and partial judges, born made the means of the most cruel opperations of God's people. They would be exposed to suffer in their parings, even unto death, so far will the inveterate makes of their enemies go; not content with scourging them, and putting them to shame, v. 17. they will persecute some even unto blood, and with all the ignominy of a public execution take a way their lives. To give a process for such cruelties, they will be branded with every opportune name, ver. 25. and their chanature is detained, as if they were very female of hell. This being the art of persecutors in every age to misrepresent the people of God, and dress them up in the most odious colours, the more easily to destroy them. So far, therefore, from that outward peace and prosperity which the Jews fancied would attend the Messiah's kingdom, they must look for the sword of persecution, and a state of constant variance and warfare with the world which lieth in wickedness, v. 34, 35. That gospel of peace, which in itself breathes such charity and good-will to men, through the perverseness of the natural heart, would give occasion to the most implacable feuds; difference of religion being the ground of the most cruel persecutions. Now these things they are warned of, that they may count the evil, and knowing the consequences, their choice may be deliberate and fixed. These trials also would be the more fevers, considering the persons from whom they would come, from men, ver. 17, even those of their own nation; from the very persons to whom they preached, and for whose souls they laboured. From all men, men of all ranks and degrees, and from the world in general which lieth in wickedness; few of whom would renew their testimony, and the rest would be not only hardened, but exasperated against them. From the great men, the kings and governors of the earth, who would employ their power in oppressing and opposing them, for the gospel seldom meets with friends among the great. Yes, from those who made a flow of religion, even in the synagogues they would find the most inveterate foes, v. 19, who would even count God honoured in the punishment they inflicted on them, and place their bitterest malice to the score of zeal for his glory: and such persecutors on principle are the world of persecutors. And finally, what would be of all others the most irksome to be born, from their nearest and dearest relations the most unnatural enmity may be expected. The nearest ties of blood shall be dissolved, even brothers shall lose all fraternal affection; yes, parents turn unnatural to their own offspring, and children forget all duty and regard, v. 21. Even daughters shall rise up against their mothers, and the daughterin-law, who before lived peaceably with her mother-in-law, will now entertain the deadliest animosity; inflamed with blind zeal and bigotry, as if from the moment their dearest relatives embraced the gospel of Jesus, no affection or respect was henceforward due to them, no measures to be kept with them, but that with implacable enmity they must be persecuted, acceded, or murdered; so that a man's bitterest foes shall be those of his own household, and this hath been grievously verified by the experience of past ages; and more or less, as our good convertation in Christ exhibits the stronger contrast to the ways of a world which lieth in wickedness, will be the case to the end of time. 2. Christ gives them counsel and encouragement how to bear up under these heavy trials. His counsel is, (1.) Be wise as serpent. When we have crafty enemies to deal with, we are bound to use every prudential means for our own preservation, and as far as may be to counteract their mischievous designs, nor unnecessarily expose ourselves to danger. (2.) Be harmless as deers; give no needless provocation; shew no rancour or ill will in return for any injuries; manifest that genuine simplicity and harmlessness of conduct, which may cut off occasion from those who desire occasion; and then the subtlety of the serpent is laudable, when thus joined with the innocence of the dove. (3.) Beware of men. Be cautious whom you trust, and with whom you are connected. In this false and wicked world, we must not hastily believe every word, or be open to every plausible prowessor: prudent reserve often keeps us from fruitless repentance. (4.) When they persecute you in one city, flee into another. In cases where life is in danger, or without opposition prevents all opportunity of exercising our ministry, then to flee is duty, provided no unlawful means are used to escape; and that we follow the leading-up providence, not deferring our past through fear, but maintaining our zeal and integrity unshaken. (5.) Fear not then take me kill the body, but are not able to kill the soul, this mortal life is the utmost to which their rage can extend; but rather fear him which is able to destroy both soul and body in hell. The soul is the valuable part of man, the body is but dust; and however great the terrors of persecutors may be, the terrors of the Lord are greater; the everlasting burnings of hell, the wrath of the eternal God, and the suffering both of soul and body in torment, without measure and without end, must be remembered as an antidote against the fear of man, when he comes armed with every instrument of torture, racks, gibbetts, fire or sword. How much better is it heavily to endure a momentary pang, and in an instant be gone beyond all the malice of persecutors, than by bade compliance provoke God, from whose hands none can deliver us, and whose wrath will be for ever wrath to come! (6.) What I call you in darkness, that speak ye in light. Let nothing intimidate you from a bold and open profession and ministration of the gospel; and what ye hear in the ear, of my secrets communicated to you as your friend, or mother, that being the custom of the Jewish doctors to whisper in their disciples ears, that preach ye upon the house tops, which being low and flat roasted, a person might be heard in the streets from them difinestly; friendly; and this intimates, that in the most public places of concourse, they must deliver their message without fear or shame. Christ's gospel looks no covert, nor must his ministers conceal any thing from their hearers of the whole counsel of God. The encouragement proposed to them boldly to endure hardness as good soldiers of Jesus Christ, is great as the dangers they had to grapple with were intimidating. 1. Firstly I say unto you, ye shall not have gone over, or finished, the cities of Israel, till the Sun of man be come. Before they could have finished their testimony, they would see the kingdom of heaven, which they preached, come with power; when, after the resurrection and ascension of Jesus, and the effusion of the Holy Good upon them, they should be endowed with greater powers, and see the most wonderful effects of their ministry, the prospect of which should quicken them in their present labours. 2. They need not be under any concern about what they should say when brought before their superiors, and accused by their enemies, for it shall be given you in the same hour when ye shall speak; being under a divine guidance they should never be at a loss, but should be enabled to vindicate the truth with the most powerful arguments, and to deliver themselves with greatest propriety, to the astonishment of their adversaries; endowed with wisdom and power more than human, which the most subtle of them! And shall not be able either to gamble or trifle; for it is not ye that speak, but the spirit of your father which pleadeth in, or by, you; and when on emergencies we are suddenly called forth to speak for Christ, if his glory be our single aim, we shall still find the same teaching and strength, and may comfortably trout him for assistance. 3. Their very sufferings should tend to propagate the gospel they preached, and be for a testimony against Jesus and Genuine, before whole tribunal, when brought as criminals, they would have a more public opportunity of bearing witness to the glorious truths of God; and if they fealed them with their blood, as martyrs, this would be a stronger confirmation of the truth of their million, and leave those who rejected their testimony inexcusable. 4. He must endureth to the end shall be saved. These light afflictions are but for a moment, their end is near, death at the worst shall put a period to them, a little patience and perseverance will make them more than conspicuous, and the far more exceeding and eternal weight of glory will infinitely overpay all the sufferings of this present time. 5. They could never be treated worse than their matter had been before them. Whatever persecution or reproach they might endure, He, who was so greatly their superior, had suffered the same. They had called him Bethabach, a devil, the prince of the devils, and treated him with every imaginable ignominy; and this contradiction of sinners he patiently endured. Having therefore so glorious an example before them, they might well be content to bear his reproach, and count it their honour to be made like their Lord and Master. Who of us should start at shame, infelt, or suffering, when we look to Jesus, and see what he endured? 6. There is nothing covered that shall not be revealed, nor hid that shall not be known. However their enemies might look to supprel the word of truth, it should blaze forth in spite of all opposition; and their characters, though blackened by the most malignant calumnies, should quickly be vindicated, their innocence proved, their integrity vindicated either in this world, or at farthest at that great day, when every man's work shall be tried of what sort it is, and they be declared faithful, and exalted to glory in the sight of men and angels. Little need we then regard the revilings of men, when our judgment is with our God, and he shall soon bring forth our righteousness as the light. 7. They shall be under the peculiar care of providence, and therefore might comfortably and confidently trust, and not be afraid. If a sparrow falls not to the ground, poor and worthless as it is, without the cognizance, and only according to the will of the eternal God, whose providence extends to the very least and lowest creatures lie hath made; and who hath left nothing to chance or contingency, but hath enrolled in his eternal decrees every event the most minute, as well as the most important, which cannot but come to pass according to the counsel of his will: nay, if the very hairs of their head are numbered, and not one of them can fall unknown or unnoticed, how little need they fear death or danger; their enemies, however inveterate, can have no power over them, except it be given them from above; and they may be assured the least evil cannot reach them without the divine permission. They are of mere value than many sparrows, and therefore not only as men, but as disciples dear to Jesus, may expect his peculiar care and protection. Now, True faith in God's providence will silence all our fears, and these them as fruitless as they are sinful, since the counsel of the Lord that shall stand. 8. According as they are faithful, they will be owned or rejected by Jesus, at the great day of his appearing and glory. Whatever therefore shall confess me before men, how will I confess also before my Father which is in heaven. Whatever reproach or danger a bold and open profession of Jesus may expose us to, it will redound to our distinguished honour in the day of Christ, when the great Judge and Lord of all shall testify his approbation of our conduct before men and angels, and present us before the throne of God, as proved and found faithful, and who shall therefore be advanced to glory, honour, and immortality. But whatever shall deny me before men, him will I also deny before my Father which is in heaven; whoever through counsel him, or shame, starts back in the day of trial, and hides or denies his profession before men, he shall be dishoned by me in the great day, rejected with abhorrence, and exposed to everlasting shame and contempt for such false spoilage. Every motive, therefore, of fear or hope, urges us to be faithful. 9. Whatever their losses may be for Christ, they shall be abundantly gainers in the end. It is true they may be called upon to part with every thing near and dear to them, and must love the Lord Jesus and his service above all besides, ready to sacrifice every thing for him when it stands in competition with his glory. Neither father, mother, son, or daughter, must rival him in our hearts; nay, our very lives must not be dear unto us, when for his false called to lay them down. Whatever cross the Lord Jesus calls us to endure, whatever commands he is pleased to lay upon us, we are not worthy of a name among his disciples, unless we cheerfully take it up, and obediently follow him: and indeed in so doing, we most effectually consult our own advantage and safety. For in that instant his life, preserving it at the expense of some false compliance, or unfaithful conduct, shall fail it; all the comforts of it shall be embittered to him here, and he shall perish eternally; so that in the issue he shall see his folly great as his foes: whilst he that isles his life for my sake, ready to lay it down when called for, rather than take one step out of the path of duty, he shall find it at the resurrection of the just, with most ample compensation for all his losses, in the eternal blessedness of body and soul with God in glory. Lastly, Though they would find many enemies, they would meet also with faithful friends; whom, for their kindness to his disciples, he would abundantly reward. He would regard every instance of respect and affection shown to them as done to himself, and God the Father will assuredly repay it. Whoever therefore received their word, or the word of those who should succeed them, and shewed kindness to their persons as the ministers and prophets of the Lord, he shall receive a popular reward, blessed by his labours, and sharing with him in the promise of eternal happiness. And in like manner, he that recitwith a righteous man in the name of a righteous man, loving and kind to him, not for any worldly, personal, or private considerations, but purely on account of him whose image he bears, he shall receive a righteous man's reward, partaking with him that life and glory which is the gift of God in Jesus Christ, the reward, not of debt, but of grace. Nay, the very least and most inconsiderable favours shown to the very meanest disciples, if but a cup of cold water, shall be remembered and incorporated at the resurrection of the just. Considerations there, admirably suited to comfort them under all their trials and afflictions, and embolden them with fidelity to persevere. And we are alike interested in these things, and should be comforted and encouraged under all our troubles for the gospel's sake, with the same reviving expectations. In this chapter we have, 1. The unwearied diligence of our Lord in preaching the gospel, ver. 1. 2. His discourse with the disciples of John answering his being the Method, ver. 2-6. 3. The honourable testimony that Christ bore to John Baptist, ver. 7-15. 4. The fact account he gives of their generation in general, and especially of some particular places; with reference to the success, both of John's ministry, and of his own, ver. 16-24. 5. His thanksgiving to his Father for the wise and gracious method he had taken in revealing the great mysteries of the gospel, ver. 25, 26. 6. His gracious call and invitation to poor sinners to come to him, and to be ruled and taught and saved by him, ver. 27-30. 1. AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto him, "Art thou be that should come, or do we look for another? 4. Jesus answered and said unto them, Go, and shew John again those things which ye do hear and see: 5. The blind receive their light, and the lame walk, the lepers are cleaned, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6. And blessed is he whoever shall not be offended in me. 9. 1—6. Having finished his instructions to his disciples whom he sent forth, he did not devolve the work to them and fit down idle himself, but departed thence to teach and preach in their cities; and in this lawful work the disciples sent from John found him employed. We are told, 1. Where John was; in prison, for his fidelity in reproving Hired the king. Such reward may the zealous ministers of God sometimes expect to meet. But the fame of Jesus reached him even there: and now, no doubt, with joy he heard of his labours and success. If we are disabled, it is still a most reviving cordial to hear that the work of God prospers. 2. The question he put to Jesus by the disciples whom he sent: Art thou he that should come, or do we look for another? art thou the promised Messiah, or not? Some have supposed John was himself in doubt, and either discouraged by his long confinement, or, like the rest of his countrymen, prepossessed with the notions of a temporal Messiah; though it seems much more reasonable, from the testimony John had born to him, to suppose, that one for his own sake he sent this message, but for the sake of his disciples, who though they had cleaved to John hitherto, yet, he being shortly to leave them and to be cut off, he introduced them to Jesus, that they might receive from him the fullest conviction of his character, and henceforward commence his disciples. Note, (1.) God will not leave his people deficient: if one able minister is removed, another is raised up. (2.) It is the duty of faithful ministers to lead their hearers off from all attachment to men, even themselves, and to direct them simply to Jesus. (3.) Where the matters of our eternal salvation are concerned, it becomes us to be impulsive, and to see that our faith be built on sure grounds. 3. The answer Christ returned to their enquiries. He refers them to the facts which they beheld, as the most satisfactory proof of his being that Messiah which should come into the world. The blind receive their light, the bare small, far, full evidences those of a divine mission, and a clear fulfilment of the prophecies which went before concerning him, See. xxv. 6. hal. i. and the poor have the gospel preached unto them; those whom the Serifes and Pharisees despised, he received kindly, and acquainted them with the glad tidings of his grace, which many of them willingly received: or the poor preach the gospel; mean and illustrate men are coloured with great gifts and abilities to propagate the doctrines of the gospel; and blessed is he whatever shall not be offended in me; not prejudiced against him because of his poverty, the meanness of his station, and the deplorable followers which attended him; but, looking above all these things, behold in his works and words his divine character, and gives him the glory due unto his name. Note, (1.) Many treat the poor with contempt; but Christ hath taught us a different lesson; of such his church is chiefly composed, and this adds abundant honour to them. (2.) There are many things in Christ's character and gospel which minister occasion of offence to the proud and self-righteous; but faith admires the condescensions of Jesus, and adores him for that at which others humble and full. unto their fellows, 17. And saying, 'We have piped unto you, and ye have not danced: we have mourned unto you, and ye have not lamented: 18. For 'John came neither eating nor drinking, and they say, He hath a devil. 19. 'The son of man came eating and drinking, and they say, Behold, a man gluttonous, and a wine-bibber, a friend of publicans and sinners: but wisdom is justified of her children. 20. ¶ 'Then began he to 'upbraid the cities wherein most of his mighty works were done, because they repented not. 21. 'Wo unto thee Chorazin, wo unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago 'in Sackcloth and afters. 22. But I say unto you, 'It shall be more tolerable for Tyre and Sidon at the day of judgment than for you. 23. And thou Capernaum, 'which art exalted unto heaven, shall be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. 24. But I say unto you, that 'it shall be more tolerable for the land of Sodom in the day of judgment than for thee. Having spoken of the excellence of John's ministry, he cannot but reflect upon the inexcusable perversion and flubbornness of that generation, which had for the most part continued in their impenitence, notwithstanding John's preaching, and in opposition to all the miracles and means of grace which they had enjoyed under his own ministry and that of his apostles. For which an awful reckoning remained. 1. He is at a loss for a similitude whereunto he shall liken the men of that generation, they acted to contradictorily and absurdly; like fullon and froward children, that, when their playfulness of every little art to engage them, mimicking a wedding or a funeral, and inviting them to dance with them, or in mournful responses to answer them, mottle and ill-natured they will join in neither. Such was the temper of the Scribes and Pharisees, with their disciples, respecting the ministry of Christ and his forerunner. They used different means, but neither could prevail. John called to mourning, preaching repentance and humiliation, and in his own abfeminate and self-denying conduct for them an example of mortification; and, so far from being affected thereby, they treated him as melancholy, and polished by a devil. The Son of man, with the sweetest muskets of gospel grace, fought to engage their minds, and by every kind word and deed endeavoured to infirmate himself into their affections; One and open in his manners, affable to all, joining with them in partaking the innocent refreshments of nature, and ready to converse with the chief of sinners for their good, and immediately they brand him as a glutton, a wine-bibber, a friend of publicans and sinners, an encourager and a partaker with them in their immoralities. But wisdom is justified of her children. They who are by grace made acquainted with the truth, will approve all the means and methods which God is pleased to all, though others reject and despite them: or Christ, the wisdom of God, will be acquitted of all these malicious accusations of wicked men, by all who truly become the children of God, and are enlightened to know his true character. They will admire and aduse him for what others revile and malign him. Note, (1.) There is nothing so absurd or contradictory that the enemies of the gospel will not say and do, in order to vent their malice against the ministers and truths of God. (2.) God uses every means with sinners, declaring the terrors of his law and the comforts of his gospel, sending them, by barns, mercies and judgments, and all to work on their obdurate hearts, or to leave them inexcusable in their impenitence. (3.) Different ministers have different manners of address, and are more particularly suited to the dispositions and tempers of some than of others: some are friends with a Soanergist, some melted under a Barnabas, a son of consolation; some are affected with the more sufferers manners of a John, others engaged by the sweetness and affability of Jesus. Every one hath his gift, and all for the edification of the body of Christ. (4.) The most powerful and engaging ministrations are not always crowned with success: but, when we have discharged our souls, and men refuse to bear the voice of truth, of reason, of conscience, neither drawn by the bonds of love, nor driven to God by all the terrors of wrath to come, then their blood is on their own heads; we are free. (5.) The preach, the lust of men, yea he that was more than man, have been reviled as mad or liberators, as preaching doctrines of despair or incontinuance. Let it not them strange if the time things he said of us, and if what is our highest honour in God's sight he made matter of sweetest reproach. He is near who will justify us. (6.) Though the gospel and the ministers of it in general be lighted and reviled of men, to some their word will be a favour of life, and they will justify God in all his ways, being themselves living instances of the efficacy of the methods he hath taken to bring poor sinners to himself. 2. As he had reproached the obstinacy of that generation in general, he particularly upbraids the cities wherein most of his mighty works were done, because they repented not; for to lead them thereunto was the great end of all his miracles and preaching; but it had been in vain: and how shall they escape who neglect so great a salvation? they must needs perish who reject the only remedy that can cure them: and such wilful obstinacy must bring down greater damnation. Note, God is pleased to disperse the means of grace, as well as the gifts of prominence, favoringly. Why one place should enjoy them, whilst another, less guilty, is abandoned to darkness and ignorance, can only be resolved into the divine pleasure. Even so, Father, for so it seemed good in thy sight. Two instances are particularly brought of cities who had enjoyed the greatest means and mercies, and yet were more hardened than even the viles of the heathen. 1. We unto this Chorazin, wo unto the Bethsaida, places in Galilee peculiarly favoured with Christ's miracles and teaching, and yet the generality of the inhabitants perished in their impenitence; though, had the like mighty works been done even in Tyre and Sidon, abandoned to wickedness as they were, it is to human appearance highly probable that, like Nineteenth of old, they would have repented in Sackcloth and after, and humbled themselves to prevent the impending ruin. Therefore at the judgment-day their doom shall be more tolerable than that of those cities which, by rejecting the gospel, fall under the most aggravated guilt. Note, An awful day is near, when the eternal states of all must be determined; when all the means of grace and mercies we have enjoyed must be accounted for; and none will receive so great damnation as those who have abused them, and, in opposition to the clearest light of the gospel, have perished in the darkness of error and sin. 2. Capernaum with peculiar emphasis is threatened: Then, most dignified by the residence of Jesus, and distinguished with singular advantages above all other cities, which are needed to become in outward privileges, said he brought down to hell, falling the deeper into eternal misery from the heights of abused mercy. Even Sodom's doom will be more tolerable than hers; for, if the like miracles and long-continued ministry of Jesus had been vouchsafed to that city, it seems highly probable ten righteous at least would have been found, and the threatened ruin erected; but, if Sodom was not spared with less guilt, Capernaum, with greater, must needs sink under more aggravated ruin. Note, Many of this day seldom think of the inestimable nature committed to them in the oracles of God and the gospel of his Son; but for these things a solemn account must soon be given, and wo to the sinner whose profiting at that day shall not appear. 25. ¶ 'At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because 'thou hast hid these things from the wise and prudent, and 'hast revealed them unto babes. 26. Even so, Father, for so it seemed good in thy sight. 27. 'All things are delivered unto me of my Father: and no man knoweth the Son but the Father: 'neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28. ¶ Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and 'learn of me, for 'I am meek and lowly in heart: and 'ye shall find rest unto your souls. 30. For 'my yoke is easy, and my burden is light. Though in general the perversion of the many afforded the most melancholy prospect of their destruction, yet did not the gospel word return in vain. There was still a remnant, according to the election of grace, who heard and believed. 1. Our blessed Lord here offers up his thanks to God the Father for the children he had given him, though few, and in the eyes of men despicable, poor, and illiterate, yet precious to Jesus, and the travel of his soul. [2.] He adoresides God as His Father, in whose love he had the most assured interest, and as the Lord of heaven and earth, the foregoing dispoise of all things, able to do whatever he pleased, according to the counsels of his own will. Note, Prayer is then a pleasing service, when we can call God Father, approach him with confidence, and, persuaded of his all-sufficiency to supply our wants, can quietly call our care upon him. [3.] He adores his foregoing in being pleased to hide the glorious truths of gospel-grace from the wise and prudent, and revealing them to such us, comparatively speaking, respecting natural abilities, learning and human accomplishment, were vastly their inferiors; but if God is pleased to chute these babes, Jesus acquiesces in his Father's holy will, appears of and delights in it. Note, (1.) It is a uncryding truth, and of hardest digestion to the proud heart of man, that those whom the world admires as great, harced, and wise, the deepest scholars, the most profound flutellum, the most reverend doctors, and acute meta- physicians, physicians, are not merely on a level with the meanest clown, respecting the knowledge that maketh wife unto falvatum, but for the most part further removed from it, and, according to God's all-wife decrees, eternally excluded, given up to learned ignorance, and left to the Spiritual blindness of their fallen hearts. (2.) Those whom God chutes for his people are usually such as man despises, poor in every sense, in thorns, abillots, human literature, and all that a foolish world admires. Some few indeed are found of the wife, mighty, and noble; but not many, enough to shew what God could do, if he pleased; while we are humbly to acquiesce in what he hath done. Yet this will ever be, as it was from the beginning, a those of humbling and rock of offence. How any of the rulers and Pharises believed? (3.) Whatever difference is made between one and another is purely owing to God's sovereign will and pleasure, and not to any thing foreseen in them, or done, or to be done, by them; and therefore, in all God's dispositions of providence or grace, if a curious enquirer, or disputer of this world, enquires into the reasons why and wherefore God thus affes; we have but one to give, Even so, Father, for he is deemed good in thy sight. They who are dissatisfied with this reason, must close their affairs, and expatiate in the boundless regions of Leprosy and infidelity in search of a better. 2. Christ invites those babes, whom the Father hath given him, to come unto him, with kindest assurances both of his power and willingness to help and fare them. (1.) He declares the plenitude of power with which he is invested for the comfort of all who should apply to him for refuge. All things are delivered unto me of my Father. As Mediator he hath received a delegated authority, distinct from that which he essentially possesses as God over all, blessed for ever. The work of reconciliation, and all the blessings of grace and glory, are lodged in his hands. And as man knoweth the Son but the Father; neither knoweth any man the Father from the Son, and he to whomsoever the Son will reveal him. It is not the effort of man's skill and labour, but a divine revelation which alone can make known as the true character of God, his trisome excellence and predictions, together with the designs of his grace according to the tenor of the everlasting covenant. And as there is a mutual consciousness between the divine Persons in the undivided Godhead, He, who from eternity lay in the bosom of the Father, is alone able to make him known, and to communicate his eternal counsels to us, being invested with his mediatorial character for this very purpose. Note, (1.) There is no true knowledge of God, or intercourse to be maintained with him, but in and by Jesus Christ. (2.) To those, whom Christ takes for his disciples, he manifests himself as he does not unto the world, John xix. 22. (3.) He declares his readiness to receive every poor sinner who comes to him weary and heavy laden, and invites them to lay down their burdens of sin and sorrow at his feet, that they may find rest unto their souls. (1.) The persons invited are all that fellow and are heavy laden; those who are convinced of their guilt and danger, feel the indisputable burden of sin, and are weary, not merely of the burdensome rites of the ceremonial law, but of the bondage of corruption. And all, without difficulties of nation, or difference in the mention of their guilt and insistence, are invited. Jesus rejects none because of the depth of their miseries, who do not themselves reject his exercise. (2.) The invitation is, Come to me, willing to receive, and able to relieve, all the wants of the miserable and the desperate, who by such call their care upon me, connouncing every other hope and dependence, placing their trust on me alone as their Saviour to the untruth, and taking me hearsforward for their Lord and Master. (3.) The promise made to such is, I will give you rest, pardon and peace of conscience to silence the accusations of guilt, power against sin to deliver you from the wearisome bondage of corruption, setting the soul at liberty from all terrifying fears, and enabling you on sure foundations to reject a part in the eternal rest which remaineth for the people of God. (4.) The dutiful returns for such mercies are here prescribed: Take my yoke upon you. We must receive Christ in all his offices; as the King to rule in and over us, as well as the Prophet to reach, and the Priest to atone for us. Obedience to his gospel must follow faith in his promises; and he asks nothing from us but that we should copy his example and be like him, that we may be meet for the enjoyment of him: Learn of me, for I am need and lately in heart, tempers which must ever characterize the disciples of Jesus, in opposition to that pride, perseverance, passion, and self-will, which are natural to the fallen mind. He was used under every provocation, patient towards the delights of his scholars; lately in heart, understanding to the means, and submitting for our fakes to every abatement; and when we learn to be like him we shall find rest to our God; such divine dispositions will bring a perfect heaven to the soul, and enable us to enter into rest here below, happy in communion with Jesus, and stamped with his image. Not may we think his yoke implies any thing grievous. No. His yoke is only, and his burden is only: his service is perfect freedom. Even the afflictions, temptations, and difficulties we may meet, are to be counted all joy; since so powerful will be the affluence of his grace, so abundant his consolations, and so blessed the issue, that we have reason continually to go on our way rejoicing, and to own to his eternal praise, and for the encouragement of others, that his ways are ways of phasistatus, and all his paths are past. In this chapter we have, 1. Christ's clearing of the law of the fourth commandment concerning the Sabbath-day, and vindicating it from some superfluous nations advanced by the Jewish conduct; showing that works of necessity and mercy are to be done on that day, ver. 1—13. 2. The prudence, humility, and self-denial of our Lord Jesus is working his miracles, ver. 14—14. 3. Christ's answer to the blasphemous caustic and calmness of the Scribes and Pharises, who imputed his calling and deceit to a compact with the devil, ver. 22—38. 4. Christ's reply to a tempting demand of the Scribes and Pharises, challenging him to show them a joy from heaven, ver. 38—45. 5. Christ's judgment about his kindred and relations, ver. 46. ad timon. 1. "A T that time Jesus went on the Sabbath-day through the corn, and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharises saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath-day. 3. But he said unto them, Have ye not read what David did when he was an hungred, and they that were with him, 4. How he entered into the house of God, and did eat the three bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5. Or have ye not read in the law, how that on the Sabbath-day the priests in the temple profane the Sabbath, and are blameless? 6. But I say unto you, that in this place is one greater than the temple. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8. For the Son of man is Lord even of the Sabbath-day. 9. And when he was departed thence, he went into their Synagogue. 10. And behold, there was a man which had his hand withered: and they asked him, saying, 'Is it lawful to heal on the Sabbath-day? that they might accuse him. 11. And he said unto them, What man shall there be among you that shall have one sheep, and if it fell into a pit on the Sabbath-day, will he not lay hold on it, and lift it out? 12. How much then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath-day. 13. Then faith be to the man, 'Stretch forth thine hand: and he stretched it forth; and it was restored whole, like as the other. 0.1—13. Those who are most corrupt in their morals, sometimes think to atone for the defect, by their right and for the rituals of religion; as was the case of the Pharises, who, whilst they lowered the other commands to the mere letter, stretched the strict observation of the sabbatical rest to an extreme that was never designed. Which false explication our Lord confuses, and shews that works of mercy and charity may be practised consistent with the most religious observance of the Sabbath-day. 1. The occasion given for this discourse made from the insidious reflections of the Pharises on the disciples of Jesus for rubbing the ears of corn in their hand on the Sabbath-day, as they passed through the fields, and eating them, being hungry. This the Pharises observed, and mentioned to Jesus as a thing unlawful to be done on the Sabbath-day. The law had allowed the gathering such ears of corn, Deut. xxiii. 25. but they regard the bodily labour of rubbing them in their hands as a transgression of the rest enjoined, according to the traditions of the elders. Note, (1.) Christ's disciples were toured to want and course fare: we must not count it hard, if God in his providence at any time brings us into the like straits, and causes us to know what it is to be hungry. (2.) The most innocent actions are liable to the most perverse interpretations from those who wait for an opportunity to find fault. 2. Christ vindicates the practice of his disciples by allowed precedents or unanswerable arguments. (1.) By allowed precedents. (1.) In the case of David and his men; who, being pressed with hunger, was, with the high-priests consent, permitted to eat the three bread, which none ordinarily might do but the priests alone. And if it was adjudged lawful to dispense with a positive institution of God to satisfy David's hunger, it surely could not be thought fitful, in like circumstance, to dispense merely with the traditions of the elders. Note, Where life itself is in danger through hunger, notwithstanding, if it does not justify, should at least be admitted as the excuse for deviating from the ordinary rule of justice. See Prov. vi. 30. (2.) In (2.) In the case of the priests; who were obliged to do much servile work on the Sabbath-day, such as slaying, flanning, and cutting up the bealls for sacrifice, &c. and yet none could conceive that a transgression of the commandment; and how much less the merely rubbing out a few ears of corn in their hands for necessary food. But it might be objected they were not priests, and that the temple-service had a particular disposition; therefore, (2.) He adds arguments to the examples he produced. (1.) I say unto you, that in this place is one greater than the temple. And if the priests were blameless in their service, much more were the disciples of Jesus allowed to satisfy their hunger when attending on their master, who was the Lord of the temple, in dignity and holiness infirmely greater, having all the fulness of the Godhead bodily, and from him alone that fabric derived all the sanctity it possessed. (2.) If ye had known what this monarch, I will have mercy, and not sacrifice, Hol. vi. 6. ye would not have condemned the gaulsels. They were ignorant of those Scriptures they pretended to urge, for, if they had understood them, they would have observed, that the great commandment of charity was vastly superior to mere ritual observances, and therefore would never have condemned the disciples for thus satisfying the craving of hunger on the Sabbath-day. Note, Ignorance of God's word is generally the cause of rash censures on our brethren, and this is especially culpable in those who pretend to teach others. (3.) The Son of man is Lord even of the Sabbath-day. He who enjoined the evil, and prescribed the rule on mount Sinai, must need know what obedience himself required, and best interpret his own mind; and he fully authorised to make any alteration he should think fit. Thus now, though the commandment of observing a seventh day still is in force, he hath transferred it from the last to the first day of the week, called from him the Lord's day. 3. By the cure of a paralytic man in the synagogue on a Sabbath-day some time after, he took occasion farther to vindicate works of mercy and charity as most lawful and acceptable to God on that day. (1.) The person on whom the cure was wrought had a withered arm, so that he was disabled from labour; yet, though unable to work, whilst he could walk, he failed not to be at the place of worship. And in the way of duty we may hope for a blessing. (2.) The Pharises, ever on the watch, suspecting Jesus would cure him, questioned him concerning his thoughts of the lawfulness of healing on the Sabbath-day, which their doctors, except in cases of extremity, had forbidden; and their design herein was to accept him, either to the Sanhedrim, if he acted contrary to their determinations, as a Sabbath-breaker; or to the people, if he declared it unlawful, and contradicted his own vindication of his disciples. (3.) Christ answers them by an appeal to their own conduct. If one of their sheep fell into a pit, none scrupled to draw it out on the Sabbath-day: how much then was a man better than a sheep, and his distresses rather to be relieved. No doubt therefore could be made but that it was lawful to do good on the Sabbath-day. (4.) Without delay, and, for ought appears, without waiting for a cup of from the poor patient, who might, being the temper of their men, be discouraged from making application, Jesus had him stretch out his hand, and power accompanied the command, He stretched it forth, and, to the astonishment of the beholders, it was suffered while in the other. Note, Like this withered arm are our souls, impatient of themselves to every thing that is good; and yet the calls to believe and obey, notwithstanding our inability for both, are neither ablated nor unreasonable; since Christ hath promised to accompany his word with the efficacy of his Spirit, and enable his choirs for that which he commands. 14. ¶ Then the Pharises went out, and held a council against him, how they might destroy him. 15. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all. 16. And charged them that they should not make him known: 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, 18. ¶ Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19. He shall not strive, nor cry, neither shall any man hear his voice in the streets. 20. ¶ A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21. And in his name shall the Gentiles trust. Exasperated, instead of convinced by his preaching and miracles, we are told here. 1. The malicious designs of the Pharises. They met in consultation, determined some way or other to put an end to his obnoxious discoveries and his life together; for which this last pretended breach of the Sabbath might afford them a handle; cloaking with zeal for religion the blackett crimes of hell. 2. Christ hereupon chose to retire, and avoid the danger he foresaw, his hour not being yet come: but still he was attended, even in his retirement, by multitudes, to whom he continued his accustomed mercies, healing all their infirmities; but charged them that they should not make him known: not desiring fame from his miracles, and now particularly willing to be concealed from the malice of his persecutors. Note, God's approbation, not man's applause, is what we should covet. 3. The fulfilment of the Scripture herein is observed, Ife. xlii. 1—4. Behold, with wonder and astonishment, my servant; so low he humbled himself, who counted it on robbery to be equal with God; whom I have chosen, designed for the office of Mediator, and now qualified for the work of redemption; my beloved, in whom I am well pleased, from eternity the object of his complacency; and in his person, others, and character as the Messiah, God the Father delighted, and by repeated declarations from heaven expressed his approbation of his Son, I will put my spirit upon him, anointing him with the oil of gladness above his fellows, bestowing such a pinnitude of gifts and graces upon him as may enable him gloriously to discharge and accomplish his arduous undertaking; and he shall shew judgment to the Gentiles, preaching to them that gospel whoreus God's righteousness is revealed, and his eternal determinations concerning sinful men is made known: he shall not divine, with noise and ostentation setting up his kingdom; neither shall any man hear his voice in the streets, contentious or clamorous against his opposers: a bruised reed shall he not break, the broken-hearted, weak, and trembling sinner he will bind up and strengthen; and smoking flax shall he not quench; those who have but the beginnings of spiritual life, in whom the graces are feeble, and much darkness and infirmity remains, he will quicken, and blow the smoking flax into a flame; till he finds forth judgment unto victory, by the power of his gospel dispelling the darkness of error, delivering the soul from the bondage of corruption, and exusing his grace to reign through righteousness unto eternal life, perfecting in the hearts of his people the salvation he hath begun. And in his name, shall the Gentiles trust; the heathen nations shall become obedient to the faith, be incorporated with his chosen people, and place all their hopes of salvation on the blood and righteousness alone of this divine Redeemer. 22. ¶ Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23. And all the people were amazed, and said, "Is not this the Son of David? 24. But when the Pharises heard it, they said, "This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25. And "Jesus knew their thoughts, and said unto them, Every kingdom divided against itself, is brought to desolation: and every city or house divided against itself, shall not stand. 26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27. And if I by Beelzebub cast out devils, by whom do your children cast down out? therefore they shall be your judges. 28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29. 'On else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30. He that is not with me, is against me: and he that gathereth not with me, scattereth abroad. 31. ¶ Wherefore I say unto you, "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men. 32. And whosoever speaketh a word against the Son of man it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33. 'Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34. 'O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 22—37. Christ had before shewn his power over Satan's kingdom, dispossessing him from the bodies as well as souls of many. We have here, 1. Another instance of his curing one possessed by a devil; a man blood and dumb through the power of this wicked spirit. The emblem of the sinner, whose eyes the god of this world hath blinded, and whose lips are foaled up from prayer and praise, and all conversation to the use of edifying. One word of Jesus restored his lost senses; his sight and speech were perfectly recovered. 2. The people admitted the astonishing efficacy of the word of Jesus, and reasonably concluded, Is not this the joy of Donald? the promised Messiah? but the Pharisees, when they heard it, flung with envy, and obstinately hardened against conviction, with blasphemous cavil and abusive insult replied, This followeth not only not devils but by Reshealeth the prince of the world. The fact they could not deny; but impound the miracle to a compact with the devil. To such miserable shifts are they driven, who, determined in infidelity, refute to submit to the evidence of truth. 3. Christ refuses to base an accusation. He knew their malicious designs, and heard their words of blasphemy, and therefore he at large vindicates himself. Their assertion was absurd, and self-contradictory. It is an allowed mission, that every kingdom, city, or family, divided against itself, must互助 in own disillusion: impossible therefore would it be for Satan to think of supporting his dominion by those means which naturally must subvert it; the miracles of Christ being wrought in confirmation of those doctrines of truth and balance which directly tend to destroy the works of the devil, v. 25, 26. And to this, that among themselves they admitted some exorcists did call out devils by the power of God, Acts xix. q. Mark ix. 28. Why then should they not be part of reason admit that his miracles evidenced a divine power? therefore these men should rise up in judgment and condemn them for this partiality and blasphemy. It being then inconceivably apparent that Christ's miracles were effected by the Spirit of God, he urges this as a proof that the kingdom of God, of the Messiah promised to bruise the Serpent's mind, was actually now now unto them: for, if this had not been the case, how could it be possible that he should thus dispossess the devil from the bodies and souls of men? This wicked spirit, as a strong man armed, will keep full hold of his prey and guard his house. Nothing but a superior power can bind his arms, and rescue his prisoners from him; which Jesus had done, and therefore proved that he received no assistance from him, but was his superior and conqueror. Besides, the very nature of their kingdoms being directly opposite, there can be no fellowship, yet there is implacable enmity, between them; and all who league with the one are regarded as rebels against the other: so that they who gather not to Christ as their shepherd, and lift under his banners as their king, are scattered, exposed to his wrath, and devoted to destruction. So far therefore from a confederacy between Christ and Satan, there is open war between them, and not even a neutrality permitted. Note, (1.) Divisions are the surety way to destruction in church and state. (2.) The devil hath a potent kingdom erected in the world, and he will do his utmost to support it: but Christ is come to destroy his dominion, and will finally prevail. (3.) They who are under the influence of prejudice will blame that very conduct in those they dislike, which they approve in those they love. (4.) The destruction of Satan's power in the soul is the work of the Spirit of God; and whenever that is evidently seen, there the kingdom of God is assuredly come. (5.) Colonies and indifference in the cause of Christ will be regarded as enmity against him: we must be hearty in his service, or we shall be dealt with as traitors. 4. From what hath been observed he takes occasion to caution his hearers against that unpardonable crime, blasphemy against the Holy Ghoft. All other sins, however deep, multiplied, or aggravated, may be forgiven, Christ's blood being a sufficient atonement for them; and whoever pleads it in faith will find pardon, even those who reviled or crucified him; but whoever foreketh against the Holy Ghoft it shall not be forgiven, neither in this world, nor in the world to come. And this blasphemy is not any denial of his divine Person, or opposition to his work through ignorance, nor any resistance against the ministry of his word, nor wilful sin committed against his light and warnings; but "a wilful and despotful rejection of the Spirit of grace; the impending his miraculous operations and illuminations to disobeyed agency; the contradicting and denying the doctrines to be revealed, and this through obstinate malice, in opposition to a man's own light and conscience." This is a direct sin against our remedy, and must need be attended with inevitable perdition. 5. Christ addresses the Pharisees, convicting them of the wickedness of their hearts by the malice which appeared in their lips. It was as absurd for them, who committed such blasphemies, to pretend to sanctify, as to expect good fruit from an evil tree. For, as a man's heart is to be discerned by his words and actions, it plainly appeared, by what they spoke out of the abundance of their hearts, that they were a generation of supers, Vol. II. thrusting out their invanomous tongues against Christ and blaspheming him, the natural effect of the evil which devils within them. A good man out of the good treafers of his heart, replenished with divine grace, brought forth good things, such as are for the use of edifying, and for the glory of God. But an evil man, whose spirit is unrenewed, out of the evil treafers of corruption which is natural to him, brought forth evil, in the corrupt communication which proceeds out of his mouth, and the polluted streams in his life and conversation, which break forth from the inexhausted source within. And if not an idle word paffles without the divine notice, but we must answer for it in a judgment-day, how much more terrible must be the blasphemers' guilt? With what circumspection then should we keep the door of our lips, when our eternal state is to be determined thereby, and our words must all be produced at the bar of God as evidences of our justification or condemnation, and sentence proceed accordingly? We may learn hence, (1.) That, unless the heart be renewed by the power of God's Spirit, nothing but evil, and that continually, can proceed out of it. (2.) Our words are the index of our minds, and by our general course of communication our state Godward may be easily discovered. (3.) The Solomon account that we must not day make for every word that is in our tongue should be ever on our mind, to restrain all idle, vain, impertinent discourse, as well as what is more immediately noxious. How much hath every man to lament on this behalf? 38. ¶ Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39. But he answered and said to them, An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it but the sign of the prophet Jonas. 40. For as a Jonax was three days and three nights in the whale's belly: so shall the Son of man be three days and three nights in the heart of the earth. 41. The men of Nineveh: shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas, and behold a greater than Jonas is here. 42. The queen of the South shall rise up in the judgment with this generation, and shall condemn it: for the came from the intermented parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here. 43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44. Then he saith, I will return in my house, from whence I came out: and when he is come, he findeth it empty, swept, and garnished. 45. Then goeth he, and taketh with himself 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. Even so shall it be also unto this wicked generation. Pl. lxiii. 2c. lxxx. 2c. x. 2c. lxx. Pl. lxiii. 2c. lxxx. 2c. x. 2c. lxx. 21. ¶ Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23. But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she crieth after us. 24. But he answered and said, I am not lest, but must the last sheep of the house of Israel. 25. Then came she and worshipped him, saying, Lord, help me. 26. But he answered and said, 'It is not meet to take the children's breast, and cast it to the dogs. 27. And she said, 'Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table. 28.' Then Jesus answered and said unto her, O woman, great to thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour. ¶ 21—28. Departing from the country of Gannaford, our Lord visited the coasts of Tyre and Sidon. He had a peculiar object in his view, and by one act of favour to the poor Gentiles, would intimate the mercy he had in them for them. We have, 1. The application made to him by a pure woman of this Vol. II. country, a Canaan; perhaps a disturbance of that beautiful race, but selected as a monument of mercy. Having heard the fame of Jesus, she found the present attitude to prefer her request. Her case was very effective, her daughter was grievously vexed with a devil, possessed and tormented by him, and therefore she earnestly cries, Here withy on us, O Lord, that Son of David. She professes her faith in him, as the true Moslem, expresses her confidence of his power to help her, and conscious of her own unworthiness to receive any favour from him, calls herself entirely on his mercy. Now, (1.) To the s which ended the power of dislous, is deeply felt by every tender parent; but to behold them under the power of his and Sisters, to far more grievous. (2.) When we can do no more for our unhappy offspring, we must continue in prayer to present their miserable face to Jesus, if so be, be may interpose to heal them. (3.) The mercies shewn us our children are favours alone to ourselves, and should be so acknowledged. (4.) All that a Greek hath to ask of the Saviour is mere mercy; we have no claim upon him, and can only call ourselves at his feet, to do with us, and by us, according to the riches of his grace. 2. Her application at first appears to be utterly disregarded, and Jesus condescended to make no reply; not that he meant to deny her request, but to exercise her faith, and quicken her impunity. His disciples, who had never been before their master deaf to the intreaties of the miserable, interested themselves in her behalf; and not merely to be rid of her cries, but probably afflicted with her deep afflict, without her request granted, and that she were dismissed in peace; but his answer, 24. Seemed to carry a full more unfavourable object, as if his ministry and miracles were to be confined to Israel alone. Nay, when the poor petitioner, notwithstanding all discouragement, approaching meers, fell down at his feet, impersonately reiterating her request, the apparently meets with still a rougher reception; seems to be spirited away as a dog, and excluded from the participation of mercies which were confined to God's covenant people, as if all out of the pale of peculiarity deserved to be treated as impure animals, and rejected by the faithful. Note, (1.) We must not conclude our requests are refused, because they are not immediately granted; nor that though the Saviour seems to frown, he forbids further intreety; it is to exercise our faith, and quicken our prayers. (2.) Gracious souls are ever ready advocates and immatures for the miserable. (3.) If the Lord write bitter things against us, it is to humble our souls before him, and make us see how vile and unworthy we are of any favour at his hands. 3. Not dismayed by this repuls, nor driven to quit her hold, her faith cleaves to him, and her soul bows down before him. Far from being offended at being treated as a dog, or linking into despair at Christ's reply, her answer expressed the deep humility and unshaken dependence of her heart upon him. "Truth, Lord, the replied; I own the charge; more vile and worthless than I am no dog can be; a favour, a Gentile, undefeating of any favour: yet, as a dog, regard me" (so gracefully and powerfully doth the improve that for her plea, which seemed to convey the greatest discouragement;) "they are pernicious, under their master's table, to pick up the crumbs that fall, I ask no more. Whilst happier Israelites enjoy the abundance of thy miracles, let one crumb fall on me, a poor Gannaford; no less to them, to me a mercy so unfeasible." Note, (1.) Nothing must ever drive us from Christ; the more we are distressed, the more should we cleave to him. If we perish, we perish; let it be at least at the feet of Jesus, and there none ever yet were finally call away. (2.) We can never have too lowly thoughts of ourselves; the worst we can say of ourselves, or others can say of us, is nothing so bad as God less in us. (3.) Active faith lays hold even on the hand that Jesus deserved out to destroy: "though thou say me, yet will I trust in thee." And this is indeed the triumph of faith. 4. As if amused and overcome by faith so distinguished, Jesus grants her request, and dismisses her while the highest marks of his approbation. To her utmost wishes he extends the favour, and infiantly her daughter was made whole. Note, (1.) Nothing is so pleasing and honourable to Jesus, as great faith in his power and love. (2.) There is no mercy that we can ask, believing, which Jesus will ever refuse us; whether it be pardon, grace, or glory, it shall afforably be given us. 29. And Jesus departed from thence, and came high unto the sea of Galilee, and went up into a mountain, and sat down there. 30. And great multitudes came unto him, having with them those that were home, blind, dumb, mankind, and many others, and cast them down at Jesus feet, and he healed them. 31. Inasmuch that the multitude wondered, when they saw the thumb to speak, the mankind to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel. 32. ¶ Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they con- tinue with me now three days, and have nothing to eat: and I will not send them away fasting, left they four by the way! 43. And his disciples lay unto him, 'Where should we have so much bread in the wilderness, as to fill so great a multitude? 34. And Jesus said unto them, How many loaves have ye? and they said, Seven, and a few little fishes. 35. And he commanded the multitude to fit down on the ground. 36. And he took the seven loaves and the fishes, and gave thanks, and to take them, and gave to his disciples, and the disciples to the multitude. 37. And they did all eat, and were filled: and they took up of the broken meat that was left, seven baskets full. 38. And they that did eat, were four thousand men, beside women and children. 39. And he sent away the multitude, and took ship, and came into the coasts of Magdala. Having finished the work which he went thither to do, Jesus returned again to the coasts of Galilee: and testing himself on a rising ground, as the great and universal physician, appeared ready to receive and relieve every miserable patient whatever his disease might be, without money, and without price. We have an account. 1. Of the multitudes who came to him, bringing the afflicted with various maladies, and calling them down at his feet. And his compassions were so great, his power so effectual, that he healed them all. Note, (1.) The diseases of our bodies serve us instantly to the physician, though his art is uncertain; shall not the more dangerous diseases of our souls drive us to Jesus, which medicines of grace are infallible! (2.) The world is full of sickness and pain because full of sin; if the cause be once removed through the blood, the righteousness, the spirit of Jesus, the effects will quickly for ever cease, and the inhabitants above shall never more say I am sick. 2. Theft wonders of power and grace deeply affected the beholders. Amazed to hear the dumb to speak, to see the lame walk, the blind restored to sight, and every malady removed with a word, they glorified the God of Israel for sending the promised Messiah, for such these words bespeak him, whom they now beheld. Note, Every merry demands a tribute of praise; and if the removal of bodily complaints excited such wonder and thankfulness, how much more should we situate the riches of the gift, and adore the God of our salvation, if our souls have experienced the power of his healing grace, if our once blind eyes see the light of truth; if our ears, once deaf, are open to the gospel's joyful sound; if our once lame feet are strengthened to run the way of his commandments! For these unutterable blessings, praise the Lord, O my soul. 3. A singular miracle is wrought, wherein all partake, similar to what he had done before, chap. xix. with this little variation, that here four thousand, besides women and children, are fed with from home and in few little fishes: there, four thousand men, besides women and children, were fed with four horses. (1.) The circumstances of the people here assembled, moved the compulsion of Jesus. So eager were they to attend on his ministry, and to behold his miracles, that for these days successively they continued with him; and if they brought any little provision with them, it was ere this consumed, so that they had now nothing to eat; and as many of them came from far, and could not soon get a supply of food, to send them away thus falling might expose them to faint by the way through weakness, and to perish with hunger. Calling his disciples, therefore, he acquainted them with his gracious design of feeding them there; but they forgetting what they had so lately seen, chap. xix. 21. objected to the possibility of providing meat for such a multitude in that wilderness; and especially when by his question he formed to intend supplying the table out of their scanty flare, which appeared so insufficient, being no more than seven loaves, and a few small fishes. Note, (1.) They who know the sweetness of the gospel word, will undergo weariness and hunger, rather than be deprived of it. (2.) It is through our forgetfulness of the past interpositions we have experienced, that under new difficulties we fall into fresh perplexity. (2.) Having commanded them to sit down, he took the loaves and fishes as before, and thanking God for the provision, he divided the bread and fishes among the disciples, that they should distribute them to the multitude; and far from any lack, when all had eaten and were filled, seven baskets full of fragments still remained. The provision indeed was somewhat more, the company knew, and the fragments left them in the former instance, but the miracle was the same in one case as the other; and the wondrous enlargement of the food evidenced the same divine creative power. Note, We stand astonished at this relation; but is not every corn that is call into the earth as marvelloughly increased at the harvest! yet who thinks of the wonder-working hand of him, by whose daily bread we are continually fed! (3.) Having liberally satisfied his guests, he describes them to their own homes. Thither duty called them; we cannot al- ways be in attendance on the Saddhary, it is not proper we should be. As for himself and his disciples, they told him, and came into the coasts of Magdala. His work was to be going about doing good, and in every place he left behind him abundant marks of his transcendent power, grace, and love. Though what our Lord had said was sufficient to convince every impartial hearer, certain scribes and Pharisees pretended they were not yet satisfied of his divine millions; and though they address him with respect, calling him Master, it seems to be done hypocritically; for they demand a sign from heaven; perhaps such as of old appeared on mount Jesus; intimating that, notwithstanding his other miracles, without this they should not acknowledge him as the Messiah: a demand unreasonable and insolent, and which our Lord justly denies. They who are dissatisfied with the evidences of truth he hath been pleased to give, notwithstanding what they may pretend, would never be convinced by any other. 1. He branch them as an evil and adulterous generation, degenerate from the piety of their forefathers, and chargeable with the most criminal apostasy from God, literally and spiritually committing adultery against him. 2. He rejects their demand. No sign shall be given them, such as they required, from heaven; but one should be given them from the earth in his resurrection, which had been prefigured by Jonas the prophet, who, after being three days and three nights in the whale's belly, was cast alive on dry land: so shall the Son of man be three days and three nights in the heart of the earth; that is, part of these natural days, as the Jews compared their time; for so long he lay in the grave, reckoning Friday, before sun-shring, as one, Saturday two; and Sunday, after sun-fet, when the third day commenced, as three; our Lord then arising from the dead: and if this did not convince them, nothing would. Note, The resurrection of Jesus is the great hinge on which our everlasting salvation turns, and the grand sign confirming all the rest; and they who refute the evidence with which this is attended, and ask for more, we may be fully sure to refer to sign to confirm their faith, but a plea for their infidelity. 3. He warns them of the consequences which would attend the willfulness and wickedness of the men of that generation. 5 I The The men of Nineveh shall rise up as wretched to condemn them; for they, though heathens, rapened at the preaching of Jesus for one day only: but Christ had wrought mankind miracles, had long and earnestly preached the gospel of the kingdom, and shortly was to rise from the dead; in all which he was far superior to Jesus. If therefore they rejected him, far greater would be their condemnation than that which was threatened against the men of Nineveh, and their speedy repentance shall rise up to condemn the unbelief and impatience of the men of that generation. In like manner shall the grace of the truth, who came from far on the report of Solomon's wisdom, condemn these despires of Christ and his gospel. She, though a Gentile, no former heard the wife king than she owned the truth of the report concerning him: but, when a greater than Solomon was there, even Jesus, in whom dwelt all the treasures of wisdom and knowledge, the men of that generation refused to receive his word, or believe in him; and therefore how aggravated will be their condemnation! They who have enjoyed and abused the greatest means and mercies shall sink under heavier guilt, and receive greater damnation. 4. He describes their character, as willing slaves of Satan. They were like one possessed of the devil, who goeth for a while out, to return with double violence. He is called an unclean spirit: having left all purity himself, he exiles not to tempt men to all manner of uncleanness. He washes in dry places, like a melancholy person, jerking red, and fonded none, being miserable when he is no longer in mischief; and therefore, taking down other spirits worse than himself, he returns to his former abode, and finds the sinner's heart ready to entertain them, as a house swept and garnished to receive its guests, and there they fix their fray, so that the left place of that man is worse than the left, more wicked than before: even so shall it be also unto this wicked generation. The Devil, who by Christ's preaching and miracles for a while retired from Judea into the Gentile world, afterwards, when the gospel spread among the hearken, returned with sevenfold power to the Jews, who readily received him, and with all malice and wickedness persecuted the mindless of Christ, which brought upon that devoted people final destruction. 1 Mark II. 3. Luke viii. 40. 4 Chap. xii. 55. 5 Deut. xxiii. 9. 6 John xx. 54. 46. ¶ While he yet talked to the people, 'behold, his mother and' his brethren stood without, desiring to speak with him. 47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48. But he answered and said unto him that told him, 'Who is my mother? And who are my brethren? 49. And he stretched forth his hand towards his disciples, and said, Behold my mother, and my brethren. 50. For 'whoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. 9. 46—50. Whilst Christ continued his discourse, which here do hard upon the Pharisees, we are told, 1. That his mother and brethren stood without: apprehensive perhaps of his danger to which he would be exposed thereby, they desired to speak to him, and warn him against giving such offensive and plain rebukes. Whether these were his brethren by the same mother Mary, or by a former wife of Joseph's, or his cousin-germana as many fuppets, is not a matter at all material. Heirappon one of his auditors immediately informed him of their respect. Note, (1.) Near relations, by their fears for us, often lay hindrances in our way. (2.) Danger must not deter us from fidelity in the way of our duty. 2. Christ replies, in answer to the message, Who is my mother, and who are my brethren? not as concerning parental authority, or disregarding the ties of blood; but intimating that the addicts was unfavorable, and, when God's glory was concerned, no natural or civil respects were to be attended. We are bound to have them much, but to love God more: yea, and the union which divine grace makes betwixt kindred souls is in many respects stronger than the bonds of blood. He stretched forth his hand to his disciples, and said, Behold my mother and my brethren; so affectionately did he regard them: for whoever shall do the will of my Father which is in heaven, attentive to the gospel, and obedient to the faith, the same is my brother, and sister, and mother, in near and dear to him. Note, (1.) The mark of discipleship to Jesus is obedience to the revealed word and will of God. (2.) However despised we may be, or rejected of men, it is sufficient honour to be esteemed the brethren of Jesus. (3.) They who resemble Christ in spirit, temper, and disposition, and have the blessed image of that one Father, even God, flumped upon them, will be acknowledged by the Lord of life and glory in the day of his appearing, and admitted, as heirs of God and joint-heirs with Christ, to share with him the eternal inheritance. In this chapter we have, 1. The parable of the fewer, with its application, and the reason why Christ chose this method of teaching, ver. 1—23. 2. Of the teres, ver. 24—30. 3. Of the grace of mother-said, ver. 31, 32. 4. Of the leaven, ver. 33. 5. The parable of the teres explained, with a further reason for Christ's using parables, ver. 34—43. 6. The parable of the last treasures, the point of great price, and of the not, ver. 44—50. 7. The application to his disciples, under the parable of the good householder, ver. 51, 52. 8. The contempt put upon Christ by his countrymen, ver. 53—58. 1. THE same day went Jesus out of the house, and sat by the sea-side. 2. And 'great multitudes were gathered together unto him, so that he went into a ship, and sat, and the whole multitude stood on the shore. 3. And he spoke many things unto them in parables, laying, Behold a lower went forth to him. 4. And when he sowed, some seeds fell by the way-side, and the fowls came and devoured them up. 5. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6. And when the sun was up, they were scorched, and, because they had not root, they withered away. 7. And some fell among thorns: and the thorns sprung up and choked them. 8. But other fell into good ground, and brought forth fruit, some an hundred-fold, some sixty-fold, some thirty-fold. 9. 'Who hath ears to hear, let him hear. 10. And the disciples came, and said unto him, Why speaketh thou unto them in parables? 11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12. For 'whoever hath, to him shall be given, and he shall have more abundance: but whoever hath not, from him shall be taken away even that he hath. 13. Therefore speak I to them in parables: because they, seeing, see not: and hearing, they hear not, neither do they understand. 14. And in them is fulfilled the prophecy of Efraim, which saith, 'By hearing ye shall hear, and shall not understand: and seeing ye shall see, and shall not perceive. 15. For this people's heart is waxed grots, and 'their ears are dull of hearing, and their eyes they have closed; left at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16. But 'blessed are your eyes, for they see; and your ears, for they hear. 17. For verily I say unto you, that 'many prophets and righteous men 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. 18. 'Hear ye therefore the parable of the lower, 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way-side. 20. But he that received the seed into stony places, the same is he that heareth the word, and 'anon with joy received it: 21. Yet hath he not rose in himself, but 'dureth for a while: for when tribulation or persecution arifeth because of the word, 'by and by he is offended. 22. He also that received seed 'among the thorns, is he that heareth the word: and the care of this world, and 'the deceitfulness of riches choke the word, and he becometh unrivalful. 23. But he that received seed into the good ground, is he that heareth the word, and understandeth it, 'which also beareth fruit, and bringeth forth 'some an hundred-fold, some sixty, some thirty. 9. 1—23. With indefatigable diligence did the great prophet of his people labour to inculcate the doctrines of his gospel. The same day went Jesus out of the house, and sat by the sea-side, his auditory being too great for a house to contain them; and there, attending a ship for his palpit, whall the attentive multitude crowded the shore, he spoke many things unto them in parables, more, probably, than are here recorded; and he chose this method for realism given, v. 23, 35. Note, (1.) In preaching the gospel we are called to be in him in the same day of the day; no time nor place is unsuitable to speak a word for Christ and for for immoral fouls. (2.) Where Christ is preached there should we with delight attend: his presence and blessing on the forefives are better than all the magnificence of Solomon's temple without him. 1. The parable with which Christ opens his discourse is that of a flower, fowling his seed, with the various foils on which it fell, and the consequences thereof. By familiar and well-known objects Christ would thus convey more pleasingly his divine instructions, and teach them to spiritualise their daily labours, and to draw from them profitable meditation. The exploration of the parable Christ is pleased himself to give, and we cannot err when following an infallible metaphors. The food is the word of the kingdom, the gospel; the flower is the Lord Jesus, with all his divinely appointed ministers; and he also by his Spirit quickens the seed fown, that it may bring forth fruit in the hearts of his people. The field is the world in general, and the several sorts of ground here mentioned, on which the seed falls, represent the different tempers of those to whom the gospel is preached, and the effects thereby produced upon them; and we may observe but one sort in four brought forth any lasting fruit: for, though the same word of truth is preached to multitudes, it becomes an incorruptible seed but to a few. An awful warning to all to take heed how they hear: for many are called, but few chosen. [1.] Some are like the way-side, where the seed, falling on the hard ground, not broken up, is exposed to the birds and devoured. This represents the case of those who are careless, negligent, and inattentive hearers, on whom the word of God makes no impression: they understand it not, being under the darkness of their fallen mind, and their hearts hardened. The wicked are, the devil, ever watchful to prevent all good from entering, no sooner observes such a one in the way of the gospel than he seeks to divert him from it, and catches away the word from his heart as it falls, distracting his attention by some objects around him, or suggesting some idle, vain, worldly, or trifling thoughts, so that the word of God is immediately effaced from the memory, and becomes utterly unprofitable. [2.] Others are like the flony ground, on which whatever is sown springs up quickly, the earth being thallust; but, unable to bear the feuchting sun, for want of root, it withers away. Such are they who attend the ministry of the word, and, struck at full greatly with what they hear, give an immediate effort to its truth, and instantly commence protection; but the root of the matter is not in them; they are not brought to a sleep and humbling sense of the sinfulness of their nature; they do not see the utter impotence of their hearts to all good; they are not humbled to an universal renunciation of themselves; nor led to Christ alone for pardon, righteousness, grace, and glory: but, whilst some lively impression or sudden flash of joy furcends their hearing, they are ready to conclude the work is done, when it is not even yet begun; their hearts continue unhumbled and unholy; they are not partakers of the grace of God in truth, nor influenced by the divine principle of faith which worketh by love; they have never truly counted the soft, and therefore, when they are called to painful self-denial for Christ's sake, to endure reproach, the loss of friends or fortunes, or the severe sufferings which unimposed pernication may inflict, then they shrink from the cross, dishonour their protection, comply with the world, are offended, and walk no more with Jesus. May we never be numbered among such apostates from the truth! [3.] Another sort of hearers are compared to the seed fown among thorns. These go farther than the former: they take up and continue a fair profession, are attendants on the word and ordinances, and in appearance Christians altogether; but insensibly the cares of the world, a too great anxiety about a provision for themselves or families, an inordinate love of money, and too eager a pursuit after it, these, under many a specious cloak of prudent care and becoming industry, reduce the affections to gold from God, and insensibly, like the thorns, eat out the life and spirit of that godliness they once seemed possessed of; the heart grows cold, eternal things loose their importance, the vanities of time appear more significant; and though the profession of religion and the form of duties may still be carried on, it is mere hush; no substantial fruit of grace is produced: the word is choked, and the soul drowned in perdition and destruction. How many thus have fallen! May we be warned of the imminent danger, and fear for ourselves, left this evil world steal away our hearts from God. [4.] Though others were untruthful, one sort of hearers are mentioned, who, like the good ground, repast the husbandman's tolls. Their hearts by divine grace were opened to receive the food of the gospel, and, watered by the dews of heavenly influences, it grew, and brought forth fruit abundantly. They are deblessed not merely as hearing the word, but understanding it, the eyes of their mind being enlightened, and they receive the truth not only in the light but in the love of it: in their heart the seed takes root, and brings forth the genuine fruits of righteousness and true holiness: and this variously, according to the mention of the gift of Christ: for though the quality of the fruit be the same in all, wrought by that one and the self-same Spirit, yet in some these fruits are more eminent and abundant than in others. May Jesus give us then the hearing ear and understanding heart, that our profiling may appear; and may we seek to abide and abound in every fruit of grace, which by Jesus Christ are to the praise and glory of God! 2. Christ receives the question addressed to him by his disciples, v. 10. why he spoke to the people by parables. In general such was the good pleasure of his will. With regard to those who were his disciples, he intended to stir up their enquiries after the explication of what they heard, and it was their peculiar mercy that to them it may prove to them the mysteries of the kingdom, he being ready to lend them into the knowledge of all truth; but to others it was not given. God is sovereign in the dispensations of his grace, and is pleased to withhold from some what he believes on others: and where none have any claim upon him, he may, no doubt, do what he will with his own, v. 11. Where he hath been pleased to give a spiritual understanding, and the influences of his Spirit, there he will continue to work, and perfect that which he begins, increasing his gifts of wisdom and grace: but where there is no spiritual knowledge of Christ, no experience of his grace, no desire to profit by his word, there he will take away the external gifts, the means of grace, or ministry of the gospel, which such persons before enjoyed, and leave them to the blindness they have chosen, v. 12. And this he assigns as the reason why he is taken to them in parables, without expounding them to the multitude, as he did to his own disciples. He designed to leave those who willfully had rejected the light of his miracles and doctrines to the hardness and impenitence of their own hearts. They did not chuse to see or understand, and therefore he decrees in just judgment that they shall not, v. 13. And herein the prophecy of Isaiah, ch. vi. v. 9, 10. was fulfilled. The Jews were now given up to that judicial blindness he had foretold. In the midst of the glorious light of the gospel, and in the face of the astonishing miracles wherewith Jesus as the Messiah had confirmed his mission, they ordinarily dropped their ears, and closed their eyes, as if they were afraid the force of conviction and the strong evidence of truth should overpower them, and nevertheless them to submit to the Saviour's doctrine, and yield up their hearts and ways to his government: which they being resolved not to do, his Spirit will no longer share with them, and they are left to the ignorance and impenitence of their hearts, v. 14, 15. But towards those whom he had chosen for disciples, God had the most gracious designs: he had given them the seeing eyes and the hearing ear, and blessed them with the understanding their mysteries of his grace which were laid from other's eyes, v. 16. yet, they enjoyed transcendent favours beyond all the prophets and righteous men which had gone before them; for, earnestly as they longed for the appearing of the Messiah, and to behold him incarnate, they saw his day but at a distance, and chiefly beheld the great things of his kingdom wrapped up in types and figures; which his present disciples beheld him face to face, saw his miracles, and from his own mouth more distinctly were informed of those truths which the others saw only through a gold darkly, v. 16. Now, (1.) Why God is pleased to give the knowledge of his truth to one, and withhold it from another, can only be resolved into the good pleasure of his own will. (2.) All our wisdom in divine things is the gift of God: till he opens the eyes of our minds, the wield of men are in gross darkness. (3.) Many enjoy the means of grace whose hearts only grow more hard and insensible under them. They hate the light, and therefore are justly abandoned to the darkness they have chosen. (4.) The greatest of all blessings is the knowledge of Jesus; for him to know is everlasting life. (5.) If we are distinguished by peculiar circumferences of the divine regard, the stronger obligation is laid upon us to be thankful, and to walk in the light as children of the light. 24. ¶ Another parable put he forth unto them, saying, The kingdom of heaven is likened unto 'a man which sowed good feed in his field. 25. But while men sleep, his enemy came and sowed cares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, Didn't thou not sow good feed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29. But he said, Nay, left white ye gather up the tares, ye rose up also the wheat with them. 30. Let both grow together until the harvest: and in the time of harvest I will lay to the reapers, Gather ye together fish the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31. ¶ Another parable put he forth unto them, saying, 'The kingdom of heaven is like to a grain of mustard-seed, which a man took and sowed in his field. 32. Which indeed is the leaf of all seeds: but when it is grown, it is the greatest among herbs, and 'becometh a tree.' tree : so that the birds of the air come and lodge in the branches thereof. 33. ¶ 4 Another parable spake he unto them, The kingdom of heaven is like unto leaven, which a woman took and 5 hid in three measures of meal, 6 till the whole was leavened. 34. All these things spake Jesus unto the multitude in parables, and without a parable spake he not unto them : 35. That it might be fulfilled which was spoken by the prophet, saying, 7 I will open my mouth in parables, I will utter things 8 which have been kept secret from the foundation of the world. 36. Then Jesus sent the multitude away, and went into the house : and his disciples came unto him, saying, 9 Declare unto us the parable of the tares of the field. 37. He answered and said unto them, He that soweth the good seed, is the Son of man : 38. The field is the world : the good seed are the children of the kingdom : but the tares are 9 the children of the wicked one : 39. The enemy that sowed them is the devil : 40 the harvest is the end of the world : and the reapers are the angels. 40. As therefore the tares are gathered and burnt in the fire, so shall it be in the end of this world. 41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity ; 42. And 43 Shall cast them into a furnace of fire : 44 there shall be wailing and gnashing of teeth. 45. 45 Then shall the righteous shine forth as the sun, in the kingdom of their Father. 46 Who hath ears to hear, let him hear. 46. 46—47. Our Lord further continues his discourse to the people in parables, chuling in this manner to wrap up the doctrines he inculcated, according to the prophecy, (Pf. lxviii. 2.) and whilst he thus opened a door for enquiry to his disciples, to whom he afterwards explained the meaning of the figures he used, and informed them of the secrets of wisdom couched under these parables, he left the multitude, who showed no solicitude to be informed of their meaning, to their ignorance, v. 34, 35. 46 Three parables are here delivered, one of which is afterwards particularly explained by our Lord in private to his disciples, who desired to be informed of its design, v. 36. We have, 1. The parable of the tares, which is the representation of the visible church in particular, as the former related to the world in general. (1.) The tower of the good seed is the Son of man, who by himself, and the ministers he hath appointed, sows the seed of eternal life in the hearts of his people, and causes it to take root, and bring forth fruit : all that is good in man entirely proceeds from him. (2.) The field is the world, through which the gospel is spread, and particularly the visible church, where the word is preached, and Christ's servants, under him the great husbandson, continually labour to break up the fallow ground, and cast in the living field. (3.) The good seed are the children of the kingdom ; those who by faith embrace the doctrines of the gospel, and in all holy constellation and godliness adorn it. (4.) The tares are the children of the wicked one ; all hypocrites and careless professors, who, though they have a name to live in the visible church, are really dead in trespasses and furs ; under the influence of the devil, resembling him in their spirit and tempers, and a trouble and vexation to the children of God among whom they associate. (5.) The enemy that sowed them is the devil ; that spirit of wickedness, whose unwearied labours are employed to corrupt and destroy the souls of men, and who watches day and night to take advantage against the church of Christ : and whilst we are off our guard, or lurled by outward prosperity into a state of security, he insinuates his pernicious errors in doctrine and practice, seducing unstande souls : and for a while the mischief is not discovered, so articul are his wiles ; like the villain who sowed tares, and slipped away unnoticed under the covers of the night. But though at first the secret wickedness, which lurked under the cloak of plausible profession, is not perceived, in a little while the difference between the wheat and tares becomes very visible. The exercise of grace in the one appears evident in the spirituality of their reapers, the simplicity of their hearts, and the purity of their manners ; whilst observation and experience discovers the unfaithfulness of the tares, and a day of trial shews their real character. With grief and surprise the faithful ministers and servants of Jesus behold the errors and immoralities among the professors of godliness, and carry their sorrowful enquiries to their Lord, v. 27. for they who have a seal for him, cannot but be affected with every thing in his church which reflects dishonour upon his holy religion, v. 27. He informs them whence these tares sprung. He marked his enemy in all his ways, but for his own more abundant glory permitted his malicious attempts, v. 28. He does not reflect upon his servants, as if negligence were to be charged on them ; nor will he grant their request, of immediately eradicating these pernicious inmates. There would be danger, if it was left to us, left our undistinguishing eye might class among the hypocrites some who were sincere ; or, too rigid or hasty in our judgments, should count those tares, whom the Lord knew to be the true seed ; for his all-being eye alone can discern the true characters of men. They are therefore permitted to grow together ; the day of separation will come, when the distinction between tares and wheat will be evident. And from hence we should learn, (1.) That as long as Christ has a church, the devil will shall be seeking to disturb the peace, or corrupt the purity of the professing members of it, notwithstanding the care of the most vigilant paffors, and the administration of the strictest discipline. (2.) We should be very cautious of pronouncing rash and hasty censures on the characters of others : God only knoweth the heart ; and it is better that many criminals should escape, than one righteous person be condemned. (6.) The harvest is the end of the world ; the reapers are the angels ; they shall go forth, and make the awful separation. All that offend and do iniquity, whose pernicious doctrines, or immoral conduct, have been a scandal to the religion they professed, shall be gathered out, and, like tares, bound in bundles for the burning. The distinction between the righteous and the wicked shall then be too evident to admit of a mishand, and the separation between them shall be perfect and everlasting. For, (7.) They shall cast them, the tares, into a furnace of fire ; they fire prepared for the devil and his angels, the place of trumpet appointed for all the ungodly, where they shall burn, and none shall quench them ; their pangs intolerable and eternal, under the wrath of God, which is for ever wrath to come ; where every expression of acutest anguish and black despair shall prove how fearful a thing it is to fall into the hands of the living God. Lord, gather not my soul with these sinners ! (8.) The wheat shall be gathered into God's barn. The righteous being proved and found faithful, shall be collected in one glorious company, and shine forth as the sun, arrayed in robes of spotless purity, and clothed with honour and immortality ; admitted into their Father's kingdom, and sitting down on the throne of their Lord, to reign with him for ever-and ever. The prospect of such a glorious flare before us should deeply engage our attention ; he therefore that hath ears to hear, let him hear. 2. The parable of the grain of muster-d-seed, which from one of the smallest seeds, grows, in the eastern countries, into the greatest of herbs ; so that, like a spreading tree, the birds find shelter in its branches. And such is, (1.) The work of God in a redeemed soul. The beginnings are often small, and scarce perceptible ; but, watered with divine influences, the seed of eternal life springs up, and amidst all the stormy bluffs of temptation, corruption, persecution, affliction, to which it is exposed, increaseth with the increase of God. (2.) Such also was the Messiah's kingdom at the first. Christ and his disciples seemed little, mean, and despicable ; but their word took deep root ; abundant converts were made ; the gospel spread on every side, and filled the face of the world with fruit : and, like the enlarging circle in the water, the church of Christ shall go on increasing, till the kingdoms of the world become the kingdom of the Lord, and all the fowls of the air, both Jews and Gentiles, be converted, and flock together into it. Hailen, O Lord, this happy day ! 3. The parable of the leaven. As a little of this diffuses itself gradually through the whole mass of meal with which it is mingled ; so doth the gospel word, when quickened by divine grace, powerfully diffuse its energy through all the faculties of the soul, and over all the members of the body ; sanctifying the whole, communicating throughout a sweet favour of Christ, and working a blessed and universal change into his image and likeness ; and spreading far and wide among all nations, the word of truth shall continue its mighty operation, till all nations shall be brought to the obedience of the faith. Note, (1.) Divine grace works often imperceptibly, but irresistibly. (2.) Where the leaven of truth is hid in the heart, there its influence will infallibly appear ; there will be a sweet favour of Christ in all we speak or do. 44. ¶ Again, the kingdom of heaven is like unto 5 creature hid in a field : the which when a man hath found, he hideth, and for joy thereof goeth and 6 selseth ; all that he hath, and 7 buyeth that field. 45. ¶ Again, the kingdom of heaven is like unto a merchant-man, seeking goodly pearls : 46. Who when he had found 8 one pearl of great price, he went and sold all that he had, and bought it. 47. ¶ Again, the kingdom of heaven is like unto a net that was cast into the tea, and 9 gathered of every kind. 48. Which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49. So shall it be at the end of the world; the angels shall come forth, and 'fever the wicked from among the just. 50. And 'shall call them into the furnace of fire, there shall be wailing and gnashing of teeth. 51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yes, Lord. 52. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is an houshoider, which bringeth forth out of his treasures' things new and old. Four other parables conclude our blessed Lord's discourse. 1. The treasures hid in the field, which is Christ himself, and the great and precious promises that are in him. The field is the scripture, wherein He is revealed to us, in whom are hid all the treasures of wisdom and knowledge, and from whom the most inestimable riches to a sinner, of pardon, peace, righteousness, and grace, are to be derived. These are not from us: though we have the scriptures before us, we cannot look farther than the surface of them, till God imparts the spiritual understanding, and enables us to dig deep in the precious mine. When we have found the treasures, we must hold it in our hearts, and nothing can equal the joy with which a poor sinner discovers the riches of the grace revealed in Jesus Christ: for the sake of this we shall be ready to part with all besides, and count an interest in his love and favour the most invaluable treasure. 2. The parables of the pearl of great priest is much of the same import with the foregoing. The merchant is the convinced sinner, seeking after Christ and his salvation, the pearl of great priest, an object indeed deserving our most eager parlour. Shall merchants compare sea and land for one poor jewel; and shall we not be more assiduous in securing an interest in Jesus, and the possession of all the jewels of grace and glory? He finds it, as all who truly seek the Saviour assuredly will; and then with cheerfulness saith all to become possessor of it; content to quit the world, with all its riches, honours, pleasures; his sins, with all their allurements; yea, and to part with his own righteousness too, that he may be found in Christ, a gartaker of his redemption; and that, strip of all beside, Christ may be to him all and in all. 3. The parables of the net cast into the sea, with the explication annexed. The net is the gospel preached to every creature; the ministers of Christ are the fishermen, who cast it into the sea, the world: by it a multitude of souls are inclosed, and brought into the visible church. When it is said, in the latter days, and all, both Jews and Gentiles, are gathered into it, then cometh the end, when the net shall be drawn to shore, in the great day of final separation, and the contents of it be examined. The good fish, the just, who in Christ Jesus are justified from all things, and found faithful, shall be gathered into the vessels of glory prepared for their reception; whilst the angels, the ministers employed in this service, shall separate the bed, the waded, from among them, and cast them away as vile and reprobate into the everlasting burnings. Nate, (1.) Many who have had a place in the gospel church, will at the last day be rejected by the great head of the church, as hypocrites and unfaithful. (2.) They who live in wickedness, have nothing to expect but an eternity of woe. (3.) The consideration of the dreadful end of those who perish, should awaken our greater solicitude to make our calling and election sure. 4. The parables of the houshoider aptly finishes, as the practical improvement of the whole. Our Lord, v. 51. had interrogated them on their proficiency, whether they had understood the meaning of the parables he had uttered; and as they had replied in the affirmative, he directs them to the proper side of the knowledge which they possessed. They were to be evangelical firstes, to preach the everlasting gospel, as the scribes in their days expounded the law: and herein they were to resemble an houshoider, who having made a liberal provision for the family under his care, brings forth out of his storehouse things new and old, as each is best suited to their wants. The family under our care is the church of Christ, that particular part of it to which we are ordained to minister. Our treasure is the word of truth, and Christ especially therein revealed, with an experimental knowledge of him in all his offices, of the riches of his salvation, and the obligations to love and serve him thence arising. These we must be before the people, drawn from the sacred storehouses of the Old and New Testament; inculcating some ancient truths; adding to old experiences, new observations; and providing thus a supply of spiritual food, suited to every state, condition, and circumstance of the people whom we serve. And this wisdom, this ability to minister, no attainment of science, no researches of philosophy, no force of genius can be shown: it is the gift of the great Master of the family, the Lord Jesus; and they who would savingly teach others the doctrines of the kingdom, must be themselves first taught of him. VOL. II. 53. ¶ And it came to pass that when Jesus had finished these parables, he departed thence. 54. 'And when he was come into his own country, he taught them in their synagogue, informeth that they were astonished, and said, 'Whence hath this man this wisdom, and these mighty works? 55. 'Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Jokes, and Simon, and Judas? 56. And his sisters, are they not all with us? 'Whence there hath this man all these things? 57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58. And he did not many mighty works there, because of their unbelief. When Jesus had finished this discourse, he returned to his own city Nazareth, where he had before been so contumeliously treated, and where he again met the like contempt. 1. Though they could not help being astonished at the wisdom and authority with which he spoke in their synagogue, and the mighty works he performed, yet their questions show the prejudices they entertained against him. They knew his parentage and education: he had not been brought up under their admired doctors; and his father was of no higher rank than a carpenter: his mother Mary, a woman of no account; and his brethren and sisters mean, low, and illiterate people: and at this they stumbled, despised his person, and flighted his ministry. 2. Christ gently rebukes their unreasonable prejudices, and punishes them for their low thoughts of him. They acted according to vulgar propositions, which lead us to pay little reverence and respect to those with whom we have been familiar; and if they rise to superior excellence, and above their former station, they are envied. Therefore, since they despised and rejected him, refused to believe his doctrine, and submit to the evidence of his miracles, he did not many mighty works there; not for want of power, but in just judgment; leaving them to their unbelief and hardness of heart. Nate, (1.) Prejudices entertained against ministers is a great obstruction to our profiting by their labours. (2.) We owe it to our unbelief, that we see and experience no more of the mighty works of Jesus. John Buprist had said concerning Christ, He must increase, but I must decrease, John iii. 30. The morning-floor is here disappearing, and the sun of righteousness rising to his meridian before. Here is, 1. The martyrdom of John, his imprisonment for his faithfulness to Herod, ver. 1—5. And the beheading of him to plosch Herodias, ver. 1—12. 2. The miracles of Christ. (1.) His feeding five thousand men, that came to him to be taught, with five leavers and two fliers, ver. 13—24. (2.) Christ's walking as the water to his disciples in a firm, ver. 24—33. (3.) His hoisting the sick with the touch of the horn of his garment, ver. 34—36. 1. A T that time Herod the tetrarch heard of the same of Jesus. 2. And said unto his servants, This is John the baptist, he is risen from the dead, and therefore mighty works do shew forth themselves in him. 3. ¶ For Herod had laid hold on folos, and bound him, and put him in prison for Herodias's sake, his brother Philip's wife. 4. For John said unto him, 'It is not lawful for thee to have her. 5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6. But when Herod's birth-day was kept, the daughter of Herodias danced before them, and pleaded Herod. 7. Whereupon he promised with an oath to give her whatsoever the would ask. 8. And she, being before instructed of her mother, said, Give me here John baptist's head in a charger. 9. And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10. And he sent and beheaded John in the prison. 11. And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12. And his disciples came, and took up the body and buried it, and went and told Jesus. John, the harbinger of Jesus, had lately finished his glorious race, and went the course of martyrdom. We have in these verses an account of that bloody scene; and the occasions of its being here introduced in infirmated, v. 2. The land of India and his mightless began to be noiled; and no founts did they reach Herod's ears, than his guilty confidence bereaved his friend, and instantly faggelled, that this was John submiss the hush-bots-aged, humours sailed from the dead, and endowed with mere extraordinary power to vindicate his injured chandling, and perhaps avenge himself on his periscutters. Note, (1.) On this side hell, the greatest torment is a guilty confidence: (2.) Periscutters will find they in vain fork to be rid of their troubles: though one be slain or removed, God will walk up their witnesses on the truth. (3.) Many under the horrors of confidence, like the devils, tremble, yet continue impenitence. Consictions are not conversion. In the Navy of John's fefferings we are said, a. The occasion of them: and this was, his fidelity and zeal in reproving Herod for his flagitious enotmities, and especially for his adultery and incest with Herodias, his brother Philip's wife, whom he had inveighed away from her own husband; and though he was alive, and had children by her, yet had Herod publicly married her, and continued to cohabit with her. This atrocious crime John plainly and faithfully charged upon his confessions, as utterly untimed, and sure to bring down the wrath of God upon him. Though a king, John feared not to discharge his commission. As the greatest moments have no prerogative to break God's laws, his ministers must boldly vindicate his honour, and, without respect of persons, declare his wrath against the mightiest transgressors. 2. For this John was imprisoned. Infligated by Herodias, who medicated revenge, as well as to greatly his own resentments, Herod had seized, bound, and cast him into prison. They who will be zealous against sin, must prepare to suffer. Faithful rebukes, however kindly meant, will be often referred as affronts, and expose us to the vengeance of an enraged periscuter; but when we have a good cause, and a good conscience, we need not fear bonds or imprisonment. 3. Herod would have dispatched him out of hand, and rid himself of this troubler; but his fears prevailed over his resentment, and for a while restrained him from the bloody dead. John's character as a prophet had procured him such general veneration, that to murder him outright might provoke some popular information, and endanger his own prison and government. Note, (1.) None are greater slaves to fear, than they who affect to tyrannize with defiance foray. (2.) The fear of man often restrains those who have cast off all fear of God. 4. At last the barbarous deed is contrived and executed; and, after a tedious confinement, the faithful martyr is by death releated, and goes where the wicked craft from troubling. It appears probable, that the whole plot was concerted by Herodias, whose unrelenting malice could not rest whilst John was yet alive; and that Herod was privy to the design; the circumstance being contrived merely to blind the populace. However, whether he knew it, or rashly involved himself by his oath, Herod is without excuse. The time chores for the execution of the design was Herod's birth-day, and the instrument was Salome, the daughter of Herodias. To grace the festival, she condescended to appear before the august assembly, and danced so exquisitely, that Herod in a transport of delight favors to gratify her in whatever request she should make. At her mother's instigation she demands the head of John the Baptist, who thought hereby at once to get rid of his reproofs, and glut her revenge. Brouck with this bloody request, at last appearing to be so, Herod expressed great sorrow and reluctance to comply with it. The injustice, cruelty, and infamy of such an action cried aloud. Nevertheless, pretending confidence, as if a rich oath could oblige him to commit so wicked a deed, and out of respect to those around him, who being winceled to the oath approved the performance of it, and probably were glad to get rid of so troublations a reprover, he gives orders for John's execution in the prison, and instantly, without form or process, sends one of his savage instruments to bring the head of the holy Baptist in a charger. The bloody gifts is delivered to Salome, and the presents it to her mother, a feast for her cruel revenge, whilst with malicious delight she beholds that tongue for ever silent, that had so deeply wounded her repuls. Note, (1.) beacons of carnal mirth and jolitay are usually attended with much mischief. Feasting and dancing are pleasing to the flesh; but they are pernicious to the spirit, and often productive of fatal consequences. (2.) Rash oaths involve the confidence in dreadful dilemmas, where guilt is sure to falten on either side; yet, when we have sworn to do evil, that oath is more safely broken than kept. Our obligations to keep God's time cannot be superseded by any other we abide to lay ourselves under. (3.) The bohem, that should be the foot of tenderness, when heed with lust and revenge, becomes the most barbarous and savage. (4.) The bad examples of parents are fatally pernicious. We quickly learn the evil to which the bias of energy nature leans so strongly. (5.) Many are made sorry by their sins, who never have guilty sorrow for them. Though scourged by their confessions, their love of evil bears down their oppression. (6.) The triumphing of the wicked is short; God will soon require at their hands the innocent blood they have shed. 5. The disciples of John bearing the sad catastrophe, came to pay their last kind offices to their mother's corps, and testify their affections and respect by attending it to the grave; and then went and informed Jesus of the same, on whose ministry probably they had attended since John's imprisonment: and if they were drawn nearer to him by their former mother's removal, they were in the issue gained by their loss. Note, (2.) As the dust of his faints is precious to the Lord, so should their very corpses be to us, for the sake of the spirit which devils in them. (2.) We must carry all our griefs to Jesus, and be confident he will alleviate the sorrows we pour into his compassionate bosom. (3.) Whatever human helps, friends, or ministers, we may be deprived of, we may not deposed; our Master in heaven ever lives; and if we are driven nearer to him, he can more than compensate our losers. 13. ¶ When Jesus heard of it, he departed thence by ship into a desert place, apart: and when the people had heard thereof, they followed him on foot out of the cities. 14. And Jesus were forth, and few a great multitude, and was moved with compassion toward them, and he healed their sick. 15. And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16. But Jesus said unto them, They need not depart, give ye them to eat. 17. And they say unto him, We have here but five loaves, and two fishes. 18. He said, Being them higher to me. 19. And he commanded the multitude to lie down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and broke, and gave the loaves to his disciples, and the disciples to the multitude. 20. And they did all eat, and were filled: and they took up of the fragments that remained, twelve lashers full. 21. And they that had eaten were about five thousand men, beside women and children. To shelter himself from the jealously of a cruel tyrant, as well as to give some rest to his disciples, returned from their travels and preaching, our Lord withdrew into a desert place. His hour was not yet come; nor was he called to expose himself to Herod's beauty; and therefore he took this prudential step, teaching up by his example, though always to be prepared for suffering in the way of duty, not rashly or needlessly to court periscussion. Hereupon we are told, 1. That the multitude, who had heard of his departure, immediately followed him on foot; so eager were they to attend his ministry. Though there might be danger in cleaning to a man in obnoxious, and they must go many a weary step to attend him, nothing discouraged them. They who have a relish for the gospel, will follow it in all its removes, and stick at no pains to enjoy the sincere milk of the word: nor will periscuction share their order, but increase it. 2. The fight of so many poor souls awakened the compassions of Jesus; and though he came shelter for retirement, he gladly chose to forego his own ear to do them good. He would not suffer them to come so far in vain, and therefore must fresh, pitying their sad calls, destitute of food for their bodies, many sick and weak, and, worth of all, their souls perishing for lack of knowledge: and therefore he undertakes the relief of all their necessities; healing their sick; instructing them in the doctrines of his kingdom; and designing, ere they parted, to spread a table for them in the wilderness. With like compassions should we regard the souls and bodies of men, and then shall we readily lay our ourselves, and cheerfully spend and be spent in their service. 3. The disciples, ignorant of the intentions of their Master, and foregoing the inconveniences which must arise from detaining so vast a multitude there, where no refreshment could be procured, defend their Lord to dismiss the congregation, the day beginning to decline. But he, who knew his own intentions, to try their faith, had them communicate their little stock of provisions to the people. The disciples reasonably object the insufficiency of their slander store, amounting to no more than five loaves and two fishes, which, though they were ready to part with, would not be tailed among such a multitude. Yet Jesus had them bring them to him, and trust him power. Note, (1.) In following Christ we may be reduced to the greatest straits; but in the way of duty we can't trust, and not be afraid. (2.) They who have Christ, have all, and abound; his presence and love can abundantly compensate every loss, and enable us to be content even to be hungry, and in need of daily food. (3.) Christ and his disciples fixed no courts and fancy fare, to teach us abstinence and the mortification of our fanless appetites. (4.) Though we have lost little, we should be ready, when duty calls, to give of that little. only touch the hem of his garment: and as many as touched were made perfectly whole. The shorn being over, and their ship arrived left to port, they disembarked in the fruitful land of Gedeocere; and thus shall the faints of God at left, when all the trumpets of life are blown over, reach that land, where there is undifferbable repose, and pleasures for evermore. No sooner is it known that Jesus is there, than we are told, the eagerness with which the people of that country crowded around him, spreading the glad tidings through the neighbourhood, and bringing all their diseased to Jesus, the great and general physician. And such was their faith in his sufficiency to hold all their maladies, that they brought him, if but to read the hem of his garment, persuaded such virtue wished in him, that nothing more was needful to their cure: nor were they disappointed in their confidence or application. He granted their request, and as many as touched him immediately were made perfectly whole. Now, (1.) Christ's visits are precious; we should improve them with diligence. (2.) If we have found him a flavour unto us, it becomes us to spread the glad tidings, and invite others to come and share our blessings. (3.) There is no disease of our souls, but Jesus hath healing for it. If we perish, it is because we will not come to him that we may have life. (4.) They who in faith and humility approach the Saviour, are sure never to go disappointed away. In this chapter we have, 1. Christ's discords with the scribes and Pharisees about human traditions and expeditions, etc. 1—9. 2. His discords with the multitude, and with his disciples, concerning the things that defile a man, etc. 10—20. 3. His calling the devil out of the women of Canaan's daughter, etc. 21—28. 4. His healing of all that were brought to him, etc. 29—31. 5. His feeding four thousand men with seven leaves and a few little flakes, etc. 32—39. 1. THEN came to Jesus scribes and Pharisees, which were of Jerusalem, saying, 2. Why do thy disciples transgress the tradition of the elders? for they wash out their hands when they eat bread. 3. But he answered and said unto them, Why do you also transgress the commandment of God by your tradition? 4. For God commanded, saying, 'Hooom thy father and mother: and, 'He that curfeth father or mother, let him die the death. 5. But ye say, Whoever shall say to his father or his mother, it is a gift by whatever thou mightest be profited by me, 6. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. 7. Ye hypocrites, well did Esaias prophesy of you, saying, 8. This people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is far from me. 9. But in vain do they worship me, teaching for deftirate the commandments of men. Since the purity of the Redeemer's conduct was such that his most inveterate enemies could not convince him of sin, the scribes and Pharisees endeavoured, if they could not prove him guilty of a breach of God's law, to accuse him at least as a breaker of the canons of their church. 1. The accusation laid against him is far permitting his disciples to transgress the tradition of the elders, and eat bread with unwashed hands which to them appeared highly criminal, who, having left the spirit and power of godliness, were wholly engrossed with the form, and spent their zeal in practising and enforcing the vain superstitions of their own invention as the most essential parts of religion. And similar hereunto we still too frequently see the most rigid and superstitious observers of the form of godliness the greatest enemies to the power of it, and the most inveterate perficutors of the spiritually-minded. 2. Christ answers their accusation, vindicates his disciples, and rebukes their hypocrisy. (1.) He vindicates his disciples, by shewing the folly and wickedness of the traditions on which they grounded their charge, and recriminates by a suffer accusation of their conduct who made void the commandments of God by their traditions. In proof of which he produces the fifth commandment, where the duty of children towards their parents is enjoined, and in the honour we must pay to them there is included the relief of givemans, in caste of need: and to this law God hath announced the most awful foreflow: The transgressor who cures, or has just, corresponds of, his father or mother, is doomed to death, and, viz. 17. But their false certainty had provided an evasion, to avoid admitting to the necessities of their parents; and their tradition affirmed, that however object them might be, if they vowed to employ in favour of us, while should have been given to relieve their parents' wants; or rather, as Dr. Gill interprets the passage, vowed that what they had should be of Canaan, as if dedicated to the sanctuary, and should not be given to their parents use; they were then supposed to be bound by their vow; and though the things were not employed in favour of us, they thought themselves authorized under this pretext to withhold from their father or mother the relief they ought to have afforded them: a tradition as absurd as impious, and utterly overturning the law of God. Now, (1.) Many who are flaming in zeal for trifling human ceremonies, disregard and violate the most essential precepts of charity, and the most evident commands of God's law. (2.) Tradition has been over a treacherous guide; therefore neither antiquity nor authority must weigh a rush with us against the revealed truths of God's word. (2.) He rebukes their hypocrisy. He knew their hearts, and therefore there was no rashness nor uncharitableness in the charge laid against them: and he brings his reproof from Islam; for what the prophet (spake as the character of the men of his day, had also a further view to the generation than present, who exactly answered the description; and they are indeed equally applicable to the state of all hypocrites and formal practices to the end of time. They made an outwash show of religion, and, so far as lip-service and external worship went, pretended to honour God; but their hearts, without which he is pleased with no services, were far effranged from him: and whilst they appeared to pay the highest respect to God, they set up their traditions and human inventions, many of them in direct opposition to God's law; and this rendered all their worship and apparent devotion vain, useless, and rejected. Now, (1.) Hypocrisy is among the most common and fatal sins; and though more may not discover it in us, from God it cannot be hid. (2.) God's first requirement of us is our heart; if this be alienated from him, nothing we can offer him beside will meet with any acceptance. 10. And he called the multitude, and said unto them, Hear and understand. 11. Not that which goes into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12. Then came his disciples, and said unto him, Knoweth thou that the Pharisees were offended after they heard this saying? 13. But he answered and said, 'Every place which my heavenly Father hath not planted, shall be routed up. 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15. Then answered Peter, and said unto him, Declare unto us this parable. 16. And Jesus said, Are ye also yet without understanding? 17. Do not ye yet understand, that whatsoever entitle in at the mouth, goeth into the belly, and is cast out into the draught? 18. But those things which proceed out of the mouth, come forth from the heart, and they defile the man. 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnefs, blasphemies. 20. These are the things which defile a man: but to eat with unwashed hands, defileth not a man. Having vindicated his disciples, and rebuked the hypocrisy of the Pharisees, he endeavours to set the multitude in general right in a matter of such importance, which had been so grievously mistaken. And for this purpose he calls them unto him, as they probably had withdrawn whilst the Pharisees had talked with him, and held them hear and understand; for it requires much attention and careful examination before we can emancipate ourselves from the fetters of long-rooted error, and the prejudices of education. 1. He says down this grand axiom, that all defilement comes from within. It was a superstitious tradition which the Pharisees inculcated, that the meat eaten with unwashed hands communicated pollution to the soul; whereas nothing can defile that but sin, which taking its rise in the heart, often forth at the mouth. And herein he levelled a tacit rebuke against these cavillers, who, whilst they contended for cleansed and purply, betrayed the venom and mahagery of their own hearts. The feverish conf649 of others are wholly thus found most culpable themselves. Whilst they pretend to pluck the mote from their brother's eye, they discover not the beam which is in their own. 2. When they were retired into a house, the disciples, aware of the great offence that declaration gave to the Pharisees, expressed their concern about it, as if the obfervation had been better supperified, and might prejudice and exasperate them against him. Now, (1.) Truth, however offensive, must be spoken, and the woe lies not against those who give the offense, but against those who take it. (2.) We are too apt to hour for others, and to fear, least some of the madness should be disguised with plain dealing. But they who would convert men's souls, must often be content to offend also ours. 3. In answer to their suggestion, Jesus vindicates what he had spoken, as proper and necessary. As these men, and their traditions, were not those heavenly plants, which God the Father had planted; they are thus, by the piercing word of truth, discovered, detected, and rooted up. If they are offended, the disciples need not regard it; for high as their character was among the people, they were in fact no better than blind leaders of the blind, ignorant themselves of having truth, and misleading those who blindly and implicitly obeyed their defiance. And the necessary consequence of this was, that they must perish together, and fall into the pot of eternal misery. Note, (1.) However plausible men's predictions may be, and however satisfied their characters, if they are not the planting of God, and experimentally partakes of the quickening influences of his spirit, their ruin is as sure as that of impunity publicisms and harbors. (2.) Pride and blindness of heart are inseparable companions; and more are so far from the light of truth, as those who, filled with the conceit of their own wisdom and abilities, vainly boast how clear they see. (3.) The deceived and the deceive will perish together; and they who chuck their own delusions, have themselves only to blame for the ruin which seldom. 4. Peter, in the name of the disciples, not understanding the meaning of the parable, or still leafed by the prejudices of education, desires his master to explain himself much difficulty on this point: and though their backwardness to understand was culpable, their desire to be informed was commendable. It is always good to be inquisitive about the great concerns of our souls, and Christ is willing to teach those who desire to learn, whilst the wilfully ignorant, the self-sufficient, and the proud, are justly left to their darkness and ruin. 5. Christ rebukes the dislous of their capacity, yet graciously condescends to give a farther explication of what he had advanced. Are he also yet without understanding? They had enjoyed many and long opportunities for producing amics him, and it was a shame in a matter so plain, they should be yet to ignorant. Christ justly expects our means and motives should produce a proportionate advancement in grace and knowledge. Nothing could be more evident than that the meat, of whatever sort is were, which entered at the mouth, and merely called through the body, could communicate no moral defilement to the soul. But the heart being the source and fountains of all spiritual impurity, what flowed from thence alone communicated in God's sight deficiencies to the man: and the corrupt and impure firemen which flow from thence he encounters, a dreadful catalogue, but the natural produce of every fallen spirit. (1.) Evil thoughts, such as loved desires, inflicted misfortune, coverous wishes, malicious purposes, fraudulent designs, which never appeared in words or actions, but were naked and open before God, and brought guilt upon the soul. (2.) Absence, not only the effusion of human blood, but every word of anger, every act of violence, every expression of malice, hatred, or revenge. (3.) Absence, fornication, with all the various steps and contrivances which have a tendency to lead man to their horrid deeds. (4.) Thrift, whether consumed by force or fraud. (5.) Folio natural in perjuries, lies, deceit, and misrepresentation. (6.) Neighbours, against God or man. These are the great violations of God's law, the things which involve the conscience in guilt, and make us loathsome in the eyes of divine purity; whilst to eat with unwellable hands communicates no defilement to the soul, nor in the least renders any man a sinner before God. None of Christ's miracles are recorded in this chapter, but state of his difficulties. Here is, 1. A telephone with the Mumfries, who challenged him to serve them at 7pm from heaven, ver. 1—4. 2. Another with his disciples about the power of the Pharisees, ver. 5—12. 3. Another with them concerning himself, either Christ, and concerning his church built upon him, ver. 13—20. 4. Another concerning his sufferings for them, and there for them, ver. 21—28. And all these are written for our learning. 1. THE Pharisees also with the Saddhures, came, and tempting, desired him that he would shew them a sign from heaven. 2. He answered and laid unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times! 4. A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them and departed. However opposite in their tenets the Pharisees and Saddhures were, in their enmity against Christ and his gospel they perfectly agreed. 1. They came in concert, with a view to tempt and entangle him, and, pretending dissatisfaction with the miracles he wrought, desired a proof of the divine million be assumed, by some sign from heaven, such as appeared when the law was given on Sinai. Not indeed that they wished to be convinced, but merely sought some refuge for their infidelity. Note, They who, after all the miracles little hath wrought, desire farther evidence of his character, evidently show they determine not to receive him; and if never so many signs or wonders were granted them, yet would they not believe in him. 2. Christ justly refuses to gratify their vain curiosity, and unreasonable request. There was evidence sufficient before them, if they chose to see; and they did not want natural sagacity to judge of it. From observing the appearances of the sky they determined what weather would follow. If the sky was red at evening, they presumed, by observation and experience, the following day would be hot: but, if in the morning the sky appeared red and lowering, then it would be wet or windy: and from great probability drew these conclusions. But how glaringly did they play the hypocrite, when, pretending the highest veneration for Moins and the prophets, though they could judge of the weather by the appearance of the sky, they could not discern the signs of the times, so clearly and distinctly revealed in the sacred writings; could neither see the present exact fulfillment of all the prophecies concerning the Messiah, nor the ruin coming upon themselves for rejecting him: and therefore, since they were a wicked and adulterous generation, willfully blind to the evidence of truth, no other sign shall be given them than the miracles they had already rejected, except his resurrection from the dead after three days, prefigured by the abode of the prophet Jonas in the whole's belly. And with this he left them, as incorrigible sinners, with whom it was in vain to remonstrate, and crossed the lake to another part of the country. Note, (1.) Many are wise enough in human concerns, yet deeply skilled in the mysteries of science, who yet are stark blind with regard to their souls. (2.) They who by their obstinacy and infidelity provoke Christ to depart from them, are justly given up to perdition. 5. ¶ And when his disciples were come to the other side, they had forgotten to take bread. 6. Then Jesus said unto them, 'Take heed and beware of the leaven of the Pharisees, and of the Saddhures. 7. And they reasoned among themselves, saying, It is because we have taken no bread. 8. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10. Neither the seven loaves of the four thousand, and how many baskets ye took up? 11. How is it that ye do not understand, that I spoke it not to you concerning bread, that ye should beware of the leaven of the Pharisees, and of the Saddhures? 12. Then understood they how how than he had them not beware of the heaven of bread, but of the doctrine of the Pharisees, and of the Sadducees. w. 5—12. Departing in haste, the disciples had forgotten to take with them provisions as usual: and thereupon from temporal things he takes occasion to introduce spiritual instructions. 1. He cautions them to beware of the heaven of the Pharisees and of the Sadducees; of their principles and doctrines, which would spread their pernicious influences through the whole man. 2. They method his meaning, and, taking his words literally, they concluded privately among themselves that it was intended as a rebuke for their confidences; or a caution not to make use of the bread of the Pharisees and Sadducees, nor so much as to eat with them. 3. He reproves them for the sinful distrust of their hearts, and the dullness of their apprehensions. It was a proof of the weakness of their faith, after the miracles they had so lately sent, to harbour a moment's distrust about a provision, which their matter could so easily supply: and it shewed their thundity, not so unfurfished, after what had passed, that it could not be of bread literally that he spoke, but of something spiritual and figurative, of much greater moment than bread merely. Note, (1.) Christ is displeased with his people when they harbour worldly fears, and are disturbed about the most that perilseth. It is a proof of little faith indeed, to suppose that those who have a promise of heaven for their home should want bread by the way. (2.) If we remembered better the pall experience of God's care, it would administer an argument to silence our present distrust and perplexities. 4. At last they comprehend his meaning, that he spoke not of the bread but of the doctrines of these facts, cautioning them against the false traditions, perils, and self-explanations of the Pharisees, and against the infidelity and licentious principles of the Sadducees; both fatally dangerous: against which we have alike need to be on our guard. Take bread and beware of them. 15. ¶ When Jesus came into the courts of Ceterus Philippi, he asked his disciples, saying, 'Whom do men say that I, the Son of man, am? 14. And they said, Some say that they are! John the Baptist, some Elias, and others Jeremias, or one of the prophets. 15. He saith unto them, But whom say ye that I am? 16. And Simon Peter answered and said, 'Thou art Christ, the Son of the living God. 17. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18. And I say also unto thee, that thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it. 19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loath on earth, shall be looted in heaven. 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ. w. 17—20. Being now in the remote part of the country, our Lord took occasion in private conference to enquire into the opinions entertained concerning himself by the people in general, and by his disciples in particular. Not that he was ignorant of either; but he meant to lead them to an open confession of their faith in him. 1. He asks concerning the general opinion which the people formed of him, who appeared under the name of the Son of man; the humble title he assumed when he emptied himself, and was made in the likeness of sinful faith. Or it may be read, When do men say that I am? The son of man? Do they acknowledge my character and mission as the Messiah. or, What do they think of me? 2. The disciples, who had heard the different sentiments of the multitude, informed him that there was a variety of conjectures formed concerning him; some supposing him John the Baptist risen from the dead; others Elias, prophesied of by Massacii; other Jeremias, or one of the ancient prophets sent to reform the guilty age; opinions which shewed the honourable sentiments the common people entertained of him, yet far short of the truth. The meanness of his birth, relations, deeds, and followers, seems to have quite excluded the notion of his true character as the Messiah, whom their prejudices had always represented as to come with all the power of majesty, and the glory of a conquering hero. 3. He questions them concerning their own sentiments of him. They had been better taught, and therefore should have higher notions of his true character; and, being shortly of heinous reactions of others, they were peculiarly called upon to entertain right apprehensions of this important truth themselves. Note, We must know Jesus ourselves, his people will admit, or it is impossible we should truly be his ministers to others. 4. Peter, according to his usual zeal and forwardness, in the name of the rest, and as their spokesman, nobly replies, Thus art Christ, the Son of the living God. They understood his real character; they truly believed in him as the divine Messiah, the anointed prophet; priest, and king of his people; and were ready to confess him not merely as Son of man, but as the coequal Son of God. 5. Christ expresses his high commendation of this truly apostolic confession. It was a distinguished blessing which Peter professed thus to know the Lord's Christ; and what neither sprung from his birth, education, or his own reasoning, but from divine revelation. So noble and open a profession of his faith shewed him to be what his name imported, a rock: and hereupon Christ adds, Upon this rock will I build my church: which some apply personally to Peter, and may in a sound sense be admitted, as one of those apostles on whom, as the foundation, the church is said to be built, being raised chiefly by their ministry, Eph. ii. 20. Rev. xxi. 14. Nor can this at all countenance the absurd pretensions of the bishops of Rome, who are neither his successes in effect or doctrine. Indeed nothing can more evidence the weakness of their claims than such perverted scriptures, wrestled and pressed into the service. But by the rock more probably is meant Christ himself, who is speaking pointed to his own person, and being evidently the rock on which Peter himself built, the true foundation, other than which can no man say, I Cor. iii. 11. Hereon he is pleased to raise the glorious superstructure of his church: the work and the glory of it are all his own; and on his power, God, and faithfulness, its liability rests: nor shall the gates of hell ever prevail against it; neither the power nor policy of Satan or his instruments shall be able to destroy the church, nor shall death or the grave finally detain one member of it; but they shall be triumphant at last, and for every for made their forefind. Note, (1.) Nothing is so acceptable to Jesus as a bold profession of our confidence in him. (2.) They are truly blessed who savage, by know the Son of God. (3.) All we know of God and his Christ is from his own revelation: and unless he himself is pleased to teach us, we know nothing as we ought to know. (4.) The church of Christ is his own planting and building, and every member of it is fixed on that rock of ages against which no foe can prevail: the crafts and assaults of Satan, the malice of men, the open attacks of persecutors, and the secret machinations of heretics and hypocrites, are alike impotent against those who are kept by the power of God through faith unto salvation. 6. Having engaged to erect his church, Christ provides for the government of it, and commits to Peter and the other apostles the keys, the ensigns of authority, empowering him and them in his name, for John xx. 23. to declare what was lawful and unlawful, to charge sin upon men's consciences, and absolve them on their humiliation, to pronounce spiritual censures or loose men from them; and what they did upon earth in his name, and according to his will and word, he engages to ratify in heaven. And this is particularly adored to Peter here, as being ordained to be the first preacher of the gospel both to the Jews and Gentiles, and as the honour conferred upon him for the glorious confession he had made. 7. He strictly charges his disciples at present to conceal what they knew of his divine person and character: and this for many reasons; because his hour was not yet come, and such declarations would exasperate the Pharisees to destroy him, alarm the government, and occasion an insurrection among the people, big with the hopes of a temporal Messiah; besides that they were to be better furnished, after his resurrection, with greater abilities for their work, and fuller evidence of the truth in their own souls, and for the conviction of others. 21. ¶ From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests, and scribes, and be killed, and be raised again the third day. 22. Then Peter took him, and began to rebuke him, saying, ¶ Be it far from thee, Lord: this shall not be unto thee. 23. But he turned, and said unto Peter, 'Get thee behind me, Satan, thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. w. 21—23. To check the aspiring hopes which his own disciples foolishly entertained concerning the nature of his kingdom, he begins to inform them of the sufferings he must undergo: and from that time, when their faith appeared established in him, inculcated this mornifying lesson, as they were able to bear it. Christ's method is to let us into the knowledge of his truth by degrees: it would utterly have disagreed on, if we had known at first all the discouragements we should afterwards meet with. 1. He foretells his sufferings and death, (strange tidings to their ears) the flame of which would be in Jerusalem, the holy city, and the instruments the most admired characters, the elders, theologians, and scribes, who by their office and profession should have been the first to receive and honour him as the Messiah: there all things: 12. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they lifted: "likewise shall also the Son of man suffer of them. 13. Then the disciples understood that he spake unto them of John the Baptist. 9. 1—13. As Christ had so lately spoken of the Son of man's coming in his kingdom, he here gives them a glimpse of his glory on the mount of transfiguration. We are told, 1. When and where this happened, and who were the spectators. It was far days after the former discourse above recorded; or, according to St. Luke, about eight, he asking in the day the discourse passed, and that on which the transfiguration happened, and the other evangelists only mentioning the intervening place of time. The place was the top of a mountain apart, whether he had retired for prayer, with three of his disciples, Peter, James, and John, whom he was pleased to favour with the glorious vision, the lively impression of which dwelt long after on their minds. See 2 Pet. i. 16, 17. 2. The manner of his transfiguration. As he was praying, Luke ix. 20. The glory of the divinity burll forth, and he who bore the form of a servant suddenly appeared in the form of God, Phil. ii. 6. His face, as the sun shining in its strength, dazzled the beholders with its transcendent lurks, and such bright beams dazed from his glorified body, that, surrounded with irradiation, his very raiment glittered, and became white as the light. An awful plodding light! Happy the favoured souls who then beheld him! and yet far happier they who shall with open face behold him on the mount of God, and be changed into the same image, fashioned like to his glorious body. 3. The attendants who waited on him, Moses and Elias. They too appeared in glory. Known probably to the disciples by immediate revelation, or by the conversation they heard, which, we are told, Luke xx. 31, respected Christ's sufferings and death at Jerusalem. 4. Overwhelmed with wonder and delight, Peter, the ready spokesman for his brethren, expresses the exulting rupture of his heart, and wishes for the continuance of the glorious vision. Pain would be forever there fix his abode, and with a mixture of commendable piety and inconsiderate weakness, proposes to make three booths, where Christ with his celestial viscans might dwell; scarce knowing what he said through the transport of his mind. Note, (1.) They who have ever known experimentally the sweetness of communion with Jesus, and have by faith behold some of his glory, long to maintain the delightful intercourse; for it is good to be with him. (2.) The place to enjoy Christ's vision is not in the holy world, or gay circle, but in retirement, meditation, and prayer: in this mount of the Lord he may still be seen. (3.) Though in some happy moments we seem for a while upon the glorious hill, we have now no abiding ushernate there, and quickly the bright vision is removed. Healed the God however, we look for a house not made with hands, eternal in the heavens, and there we shall be ever with the Lord. 5. A bright cloud, at the instant Peter spoke, overshadowed them, the emblem of the Divine Presence, and from the excellent glory allied forth the voice of God the Father proclaiming the dignity, excellence, and acceptableness of his dear Son Jesus, and enjoining on them tolerate attention to all his words: This is my beloved Son, in whom I am well pleased, dear ye him. Where we may observe, (1.) That this was a repetition of what had been declared at Christ's baptism, containing the grand truth on which our overlailing hopes depend, that God is well pleased with the undertaking of Jesus, and is in him reconciling sinners to himself, satisfied with his substitution on their behalf, and therefore not imputing their trespasses unto them. (2.) There never hath appeared but one Person under the sun concerning whom God could say, In him I am well pleased, and that was his own Son. Him therefore we must hear, since only by and through him can God be well pleased with us; his blood, his righteousness, must be alone our truth; his word of gospel-grance our confluent rule; his will our duty and delight. Lord, speak thou to my heart, that I may thus hear thee! 6. Terribed with the appearance of the Divine Majesty, and trembling at the voice of God, the disciples pretreated themselves on the earth in silent adoration, conscious of their own vileness, and afraid to lift up their eyes before the holy Lord God. But Jesus kindly approached and quieted their fears, encouraged them to write, and hid them not be afraid; the voice they had heard was not that of an angry God, but of the Father of miracles; not speaking out of the thick darkness, as on mount lines, the demands of a perfect law, but out of the bright cloud of gospel light and love, publishing salvation, and pointing them to a Redeemer. Note, (1.) Consciousness of guilt must ever make us dread to appear before a jealous God. It is in Christ's righteousness alone we can with boldness approach his throne. (2.) Jesus is the confederate of his afflicted people; and when we are dismayed under what we feel or fear, and ready to sink down in despair, his words of confidation receive our drooping heads, and embolden us to look up. Vol. II. 7. Rising at the command of Jesus, when they looked around the vision had disappeared, and Moses and Elias were gone, Jesus however still remained with them in his usual form as before his transfiguration. Note, If Christ remain with us, we can easily rest content with the lids of any thing besides. 8. He charged them, as they came down from the mount, to take no notice of the vision they had seen, but reserve it till his resurrection from the dead, when that would add credibility to their report, which now, considering the state of sufferings which was before him, might be disbelieved and rejected. 9. A difficulty arose in the disciples minds: revolving what had passed; the short stay Elias made; and the injunctions of sorely laid upon them; why it should be so often mustered by the scribes that Elias must first come, publicly adhering in the appearing of the Messiah, and this question they begged their master to resolve: which he doth to their full satisfaction. He tells them, it was true that Elias must be the forerunner of the Messiah, as was prophesied, Adal. iv. 5, 6. and by his preaching refers all things, preach the doctrines of repentance, and direct the people to him who come to make all things new. But this had already been fulfilled; there had appeared one in the spirit and power of Elias, whom they knew not, as the person meant by the prophecy, and him the Scribes and Pharisees in general had rejected, and treated with contempt, and Herod had murdered him. And as they had persecuted to death the messenger, so would they deal by the master, that Son of man, which may be, was lost to prepare, who would suffer the like indignities, cruelty, and death itself by their hands. Note, (1.) When we do not thoroughly understand any passage of scripture, we must go to Christ on our knees, and shall find prayer the best means of arriving at the truth. (2.) If we are treated with inflict and cruelty by the world, let it not be thought strange we are compassed with a great cloud of witnesses who have trod the way before us. Lully: The disciples now understood clearly what he meant, and that John the Baptist was the person to whom he pointed; and from the fulfilment of the prophecy in him, they received a fresh confirmation of their faith in Jesus, as the Christ. 14. ¶ And when they were come to the multitude, there came to him a certain man kneeling down to him, and faying. 15. Lord, have mercy on my son, for he is lunatic, and sore vexed: for oft-times he falters into the fire, and oft into the water. 16. And I brought him to thy disciples, and they could not cure him. 17. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18. And Jesus rebuked the devil, and he departed out of him: and the child was cured from that very hour. 19. Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20. And Jesus said unto them, Because of your unbelief: for verily I say unto you, "if ye have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you. 21. Howbeit this kind goeth not out, but by prayer and fasting. 9. 14—21. The next day, when Jesus, with the three disciples, returned from the mountain, to the rest of their company and the people who waited for him, he found his presence greatly needed, and opportunely arrived to give a fresh display of his power and mercy. 1. An afflicted father adores his men, in behalf of his only son, perfected with a devil, a lunatic, and frequently seized with epileptic fits, in which he fell into the fire or water, which ever he chanced to be near, to the great hazard of his life. In the absence of Christ he had applied in vain to the disciples, who were unable to cast him out, so that unless he could help, the case was desperate. Note, (1.) Tender parents suffer in every pang which their children feel. (2.) Under all their diseases of body or soul, we must carry our children's miseries to Jesus, and at least commend them in prayer to him, when every other means and method fail. 2. Christ compassionates the case, and bids the patient be brought to him; but directs a sharp rebuke to that perverse and faithless generation the Scribes and Pharisees, and people who probably inflicted the disciples on their failing in attempting the cure, and imagined this was a case which would battle the master's skill. Lully he upbraids them with their unbelief and hardness of heart, after all the miracles he had wrought before them; and well might he rebuke any longer to bear with their perversion. Yet his patience waits, and he will give them fresh instances of his power, that at least they may be inexcusable in their rejecting him. Note, (1.) Nothing is so provoking to the Redeemer, as the perversion is and unbelief of those, to whom he hath long vouchsafed the means of grace. (2.) Man's wickedness will not prevent the exercise of Christ's goodness; 5 M 7. ¶ 8 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness? to see? ¶ A reed shaken with the wind? 8. But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings houses. 9. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10. For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11. Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he. 12. And from the days of John the Baptist, until now, the kingdom of heaven suffereth violence, and the violent take it by force. 13. For all the prophets and the law prophesied until John. 14. And, if ye will receive it, this is Elias which was for to come. 15. ¶ He that hath ears to hear, let him hear. 9. 7—15. When John's disciples were gone, Jesus took this opportunity of paying a high encomium on his character and ministry. He would not say it in their hearing, lest it should form flattery; nor would have it reported to John, for he well knew how ill the best can bear even deserved praise. 1. He addresses a question to the multitude around him, many of whom had been John's hearers. What went ye out into the wilderness to see? A reed shaken with the wind? Was it mere curiosity, or did you suppose him a man unsteady and weaving? It was John's honour that he was uniform and steady in his preaching and labours: and an intimation is contained in this question, that they who had gone so far to hear him should well consider what he had said, and enquire what profit. Vol. II. they got by their attendance. Note, Many go a great way to hear ministers from curiosity, who soon forget all they have, as a dream. But what went ye out for to see? A man clothed in soft raiment? No. His guts bespoke his deadness to the world. He neither spoke nor dressed like a courtier. His reproofs were plain and rough as his appearance: the case of those to whom he addressed himself required it. Behold they that wear soft clothing, and live delicately, are in kings houses; and he was utterly unlike those: his manners uniform, but conduct steady. Note, (1.) In the work of the ministry unshaken resolution is needful, which is alike unmoved by flowers or smiles. (2.) They who have heard and seen God's ministers should often enquire what they have gained thereby, or what end they purposed by their attendance. (3.) Our dress should be according to our fission. It is no evil in those who are in kings courts to put on soft clothing; though it would be sinful in others to imitate them in expensive finery which they can neither afford, and which is unbecoming their situation or character in life. 2. He tells them plainly the distinguished honour of this eminent teacher. But what went ye out for to see? a prophet? yea, I say unto you, and more than a prophet. In general all held John for a prophet, and yet they understood not that peculiar distinction he enjoyed above all who went before him. [1.] He was the person foreword. Mal. iii. 1. as the forerunner of the Messiah, who should more immediately prepare his way, and usher him into the world. The other prophets saw him at a distance, and only spoke of him as to appear in the fulness of time. John beheld him free to face, and pointed him out as preacher. Behold the Land of God. [2.] Among them that are born of women, there hath not risen a greater than John the Baptist. Not only his miraculous birth, his being filled with the Holy Ghost from his mother's womb, his exemplary life, rendered him singular; but, above all, the clear revelation he had of the Messiah, his baptizing him in Jordan, seeing the heavens opened and the Holy Ghost descending upon him, and the testimony he bore to him on that occasion, these made John far superior to all his protection. Nevertheless, he that is least in the kingdom of God is greater than he; the least of the ministers and apostles of Christ, or the monarch believer in him, would in clearness of gospel light, and knowledge of Jesus, be able to see farther, and to speak more distinctly, of his obedience, oppressiveness, sufferings, death, of his grace and glory, of the spiritual nature of his kingdom, than even the most eminent Saints and prophets of old. Note, (1.) True greatness is not to be measured by outward splendor, but by the gifts and graces of God's Spirit, and the manifestations which Jesus makes of himself to the foul. (2.) If we enjoy greater advantages than others, our condemnation will be the greater if we do not profit under them. [3.] By John the gospel of the kingdom began to be preached, and God owned his ministry with eminent success; for from the days of John the Baptist until now, a space of little more than two years, the kingdom of heaven suffereth violence, and the violent take it by force; the publicans and harbors, who by the Serifes and Pharisees would be reckoned intruders, convinced now of their guilt, and turned to the Lord, eagerly pressed for a place in the Messiah's kingdom; and multitudes of others, awakened to a discovery of their sin and danger, eagerly embraced the declarations of grace, and with a holy violence flown to enter in at the front gate. Note, (1.) Where-ever divine grace hath quickened the soul, there salvation will be made the great concern, and eager diligence used to make our calling and election sure. (2.) It is a distinguished honour conferred on any minister of the gospel, when God is pleased to make him eminently instrumental in calling sinners to free from the wrath to come. (3.) Sluggish and negligent others in religion may never hope for admonition into the kingdom of God. [4.] In the ministry of John the Old-Tellament dispensation closed, and the new began. For all the prophets and the law prophesied until John; in types and predictions they pointed to the future Messiah, all the ritual service of the temple being designed to direct the worshippers to him; and, viewed in this light, it appears truly glorious; but now he was come, in whom all these were to be fulfilled. And if ye will receive it, and can credit my assertion, this is Elias which was for to come; not Elijah personally, but he who was spoken of, Mal. iv. 5. and who came in the spirit and power of Elijah, like him in dress and manners, and imitating his zeal. He that hath ears to hear, let him hear; which intimates that these were things that deserved attentively to be weighed, and, though dark and difficult to be believed, were truths of great importance. Note, (1.) The word of God must be examined with serious concern: it is not a slight and cursory perusal which will be sufficient to let us into the meaning; deep meditation, fervent prayer, and comparing spiritual things with spiritual, being necessary to a right understanding of the mysteries of grace. (2.) It is not hearing, but receiving the truth in the light and love of it, which can make us wise unto salvation. 16. ¶ But "whereunto shall I liken this generation?" Luke vii. It is like unto children sitting in the markets, and calling 1. 5 H unto 11. Mark vi. 10. Luke xvii. 6. (Col. xiii. 8. and if this leads them not to repentance, it will heap up wrath upon them against the day of wrath. 3. Jefus, with a word, dispossessed the devil, and the child immediately received a perfect cure. Before his authoritative command, Satan fell a vanquished foe; and by the word of Jefus, the sword of the spirit, and the shield of faith, shall we still triumph over the powers of darkness, and see the arch-enemy of our fools bruised under our feet. 4. The disciples took the first opportunity, when alone, to enquire of their master why they had failed in attempting the cure, and dispossessing the evil spirit; being concerned perhaps for their reputation among the people, or fearful left they had provoked the Lord to withdraw that miraculous power he had once bestowed on them. Nate, When we see ourselves bathed in contending with the powers of evil, it becomes us seriously to enquire how we came to fail, and by what means the fault may be amended. 5. Christ gives them a full answer: it was their unbelief which prevented the cure. Whilst the multitude in general were utterly faithless, they were culpable in a lofty weapon; for, though they were not utterly destitute of faith, they had at this time failed in the exercise of it. For else, the least measure of this miraculous faith, possessed and exerted, was sufficient to remove the mountain now before them, and to do whatever else, however to human view impossible, should be needed to confirm the truth of their mission, to promote the glory of God and the good of mankind: but this faith must be the fruit of earnest prayer and failing, the means appointed of God for the obtaining it. Some refer the words, this kind, not to faith, but to the devil, supposing some more difficult to be dispossessed than others, and considering this as another reason why they could not succeed: but the former sense appears preferable. Nate, (1.) Whenever we fail in duty, and are failed in temptation, to this we must ever ascribe it, it is because of our unbelief. (2.) Though we may not be classed with unbelievers, yet have we daily cause to lament the weakness of our faith. (3.) The faith of miracles is ceased; we cannot now lay to this mountain, Remove: but it is as great an inflame of divine power, and requires as real an exercise of divine faith, to remove the mountains of guilt and corruption. And, blessed be the Lord, this faith remaineth in all the elect people of God. 22. ¶ And while they abode in Galilee, Jefus said unto them, 'The Son of man shall be betrayed into the hands of men: 23. And they shall kill him, and the third day he shall be raised again. And they were exceeding forry. v. 22, 23. While they were journeying through Galilee, in their return to Capernaum, we are told, 1. That Jefus again took occasion to remind his disciples of the sufferings to which, according to the eternal counsels of God, he must be delivered up, through the treachery and malice of wicked men, who, thirling for his blood, would murder him by the most cruel and ignominious death, in Luke xviii. 7. But for their comfort he added, on the third day he should rise again. 2. His disciples appeared exceeding forry, and deeply affected with what he told them. They did not understand what his rising again meant, and then all the rest appeared dark and dismal, and utterly contradictory to those opinions of the Messiah which they had entertained. Nate, Through the darkness of our minds we suffer, needlessly, many a gloomy hour under afflictive providences. We do not look to their end, or understand how all these things are working together for our good: if we did, we should be always rejoicing. p Mark in. 33. ¶ A coin watch difteen pence. Ex. xxx. 13. de xxxim. 28. ¶ Col. A Swan, which was watch xx. 64. ¶ Rom. xiii. 7. 24. ¶ And when they were come to Capernaum, they that received tribute-money came to Peter, and said, 'Doth not your master pay tribute?' 25. He saith, Yes. And when he was come into the house, Jefus prevented him, saying, 'What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?' 26. Peter saith unto him, 'Of strangers. Jefus saith unto him, Then are the children free.' 27. Notwithstanding, left we should offend them, go thou to the sea, and call an hook, and take up the fish that first cometh up: and when thou hast opened his mouth, thou shalt find a piece of money: that take, and 'give unto them, for me and thee. The tribute mentioned here was the half shekel, about fifteen pence in value, which every Jew, above twenty years of age, paid annually to the temple for the maintenance of the service. 1. The collectors of this tax applied to Peter, at whose house, probably, Jefus abode when at Capernaum, obey viii. 14. to know if his Master did not pay the usual tribute. And Peter, not doubting his Master's readiness to comply with the established law, answered in the affirmative. 2. Jefus prevented him, as he came to speak to him of the matter, with a question, which shewed his omniscience as acquainted with the purpose of his coming, and the right he had to exemption, had he chosen to plead his privilege. Of whom do the kings of the earth take custom, or tribute, of their own children, or of strangers? their subjects, or foreigners who trade in their country? The answer was obvious: and Peter instantly replied, 'Such taxes could be exacted from more but strangers, since to tax their own children would be abduct and useless. Then, said Jefus, are the children free; and consequently I, who am the Son of God, for the service of whose temple this is levied, am excused from the payment of it. Nevertheless he waves his right, though so poor as to be unable, without a miracle, to furnish the pittance demanded; and, to avoid the appearance of offence to those who, not knowing his character, might be led to esteem him, if he had refused to pay, a despise of the temple, and thereby might be prejudiced against his doctrine, he orders Peter to go to the sea, and, baiting his book, to take up the first fish which came to it, in the mouth of which he would find a stater, a piece of money of the value of a Jewish shekel, which would just suffice to pay for both, and remove all occasion of offence. We may learn hence, (1.) The divine perfections which shone forth in Jefus during his humiliation. All creatures are under his control, and subservient to his pleasure: he appears acquainted with all that paffes in the heart of man and in the depths of the sea: thus, even when in the form of a man, shewing still his divine power and Godhead. (2.) If Christ paid tribute, and submitted to the powers in church and State, who can plead a right to exemption? (3.) In many cases it is a Christian's duty to wave his title to what may be shoddy his due, and even to suffer in his secular interests, rather than give offence, or prejudice any against the gospel. We shall in the end be no losers by such self-denial. (4.) When Christ would work a miracle, Peter must use the appointed means; for it is in the way of disgrace in duty, not in birth, that we can expect a divine interposition in our behalf. (5.) When Christ could have furnished all his wants for ever, he chose just a sufficiency for the present emergency, and depended for a subsistence afterwards in the ordinary way; to teach us, if we have enough for to-day, to trust God for the morrow. We have here, 1. Infractions concerning humility, vers. 1—6. 2. Concerning offences in general, vers. 7. particularly offences given, (1.) By us to ourselves, vers. 8, 9. (2.) By us to others, vers. 10—14. (3.) By others to say, which are of true facts, (1.) Sconceiving facts, that are to be reproved, vers. 15—20. (2.) Personal wrongs, that are to be forgiven, vers. 21—33. But how practical Christ's preaching was: he could have revealed mysteries; but he pressed plain duties, especially those that are most displeasing to flesh and blood. 1. 'AT the same time came the disciples unto Jefus, saying, Who is the greatest in the kingdom of heaven? 2. And Jefus called a little child unto him, and set him in the midst of them, 3. And said, 'Evilly I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4. 'Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5. And 'whoso shall receive one such little child in my name, receive me. 6. But 'whoso shall offend one of these little ones which believe in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the sea. The disciples, deeply unturned with Jewish prejudices, entertained very false conceptions of the Messiah's kingdom, and had, in the way to Capernaum, been disputing which of them should have the precedence in it. Jefus, who knew what had been the subject of their contention, now asked them concerning it. And, after some silence and shame at being discovered, see Mark ix. 33, 34. they, 1. Propose to him the question in dispute, which of them should be promoted to the first post of honour in his kingdom; for each had formed some presence to this distinguished place. And so ready are we all to be partial in our own favour, instead of being humbly content, in the views of our real deserts, to sit down with the lead and the lowest. 2. By an apostle emblem Christ seeks to rebuke their vanity, and teach them what spirit they should put on. He took a little child and set him in the midst of them, that they might look and learn whilst he commented on the case, assuring them, that such was the nature of his kingdom, that none could enter therein, or partake of his honours and privileges, unless their hearts were converted, and turned from the affectation of earthly grandeur and greatness, and, like little children, they became dead to the con- contentions of ambition, and the vain desires of outward wealth and eminence. Whilst the way to secure the most honourable place among his members upon earth, and the highest throne next his own in glory, was by linking lowest to their own apprehensions of themselves, and, instead of affecting magisterial dominion over others, becoming humble, teachable, and ready to sit down at the feet of the mesneft. Hard lessons these for human pride! Note, (1.) Besides our first general conversion from a state of nature to a state of grace, we need conversion daily from the errors and evils that still would be cleaving to us, and therefore must continually pray, Turn thou us, and to shall we be turned. (2.) The way to honour is humility. The lowliest fouls are dearest to the Lord; they most resemble him. Whilst pride made angels devils, defaced God's image from the human soul, drove man from paradise, and bars the gate against his return. 2. Christ expresses his high regard and tender concern for those who in this childlike spirit are his disciples indeed. Whosoever shall shew them the least kindness for the fate of their relation to him, he will regard it as if the favour had been shewn to his own person. Whilst to offend one of these, to prefecate or oppress them, to take advantage of their simplicity or merkees to trample on them, or of their weakness to endeavour to deceive or discourage them, the most dreadful of judge merits will be the punishment of such an offender: and better were it for him to have come to the most fearful death by the hands of the public executioner, even to be thrown into the for with a millstone about his neck, than with such guilt to fall into the hands of an avenging God, under which wrath he must perish, both body and foul, in hell. Note, (1.) Christ has the tenderest care for his poor people; and a cup of cold water given to the menest in his name shall not lose its reward. (2.) It is a fearful thing to fall into the hands of a jealous God. They who now oppress and oppose the most disciples of John little think against whom they offend, and the vengeance which awaits them. 7. ¶ Wo unto the world because of offences: for 'it must needs be that offences come: but ¶ wo to that man by whom the offence cometh. 8. Wherefore ¶ if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or matred, rather than, having two hands or two feet, to be cast into everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than, having two eyes, to be cast into hell-fire. 10. 'Take heed that ye despise not one of these little ones; for I say unto you, that in heaven ¶ their angels do always' behold the face of my Father which is in heaven. 11. For ¶ the Son of man is come to face that which was lost. 12. How think ye? ¶ if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and ¶ fereath that which is gone astray? 13. And if to be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. We have here the wo denounced against the world because of offences. Under which are comprehended whatever hath a tendency to seduce or affright the soul from the good ways of the Lord, or to discourage and grieve the hearts of the righteous. 1. That there will be offences is certain. Considering the craft, malice, and vigilance of Satan, the pervertisers of ungodly men and their sacred cemity to the gospel, and, above all, the deep and desperate native wickedness of every human heart, it is morally impossible offences should not come; and God, for wise ends, hath decreed to permit them: but this will in no wise extenuate the guilt of those by whom the offence cometh, nor abate the severity of their judgment. Note, (1.) We are travelling a dangerous road: this world is full of evil, of fear and stumbling-blocks; the multitude lieth in wickedness, and many who pretend to know the path of safety only lie in wait to deceive. We need be jealous of our going, cleave to God's word alone, and neither be offended with the enmity of those that are without, nor the hypocrisy and falls of those that are professors within, remembering the foundation of God shouldn't just. He humbly slept that are his, and will keep them, that nothing shall offend them, Pl. c. 165. (2.) Though the deceived and the deceive perish together, yet will they lie down under aggravated guilt who have been Satan's instruments to lead others into error or sin. Their blood will be upon the heads of their reducers. 1. Wherever may be occasion of offence to outdoive or odious, however near and dear to us it may be, we must part with it. The body of sin must be crucified. And though it may be as painful to mortify particular corruptions as to suffer the ampu- tation of a hand or a foot, unrelenting severity is needful, where our own fouls or others are in danger. And however acute the pain, or however sensibly felt the loss may be, it is better, infinitely better to endure the momentary pang of present self-denial, that we may escape eternal misery, and secure a life of never-ending glory, than for a transitory indulgence of appetite, and the sensual enjoyments of an hour, to be cast into devouring fire, and dwell in everlasting burnings. Note, (1.) In this state of corruption, not only the grosser pollutions that are in the world through lust must be abhorred, but every word, every action, be avoided, which may tend in the remnant way to inflame our own passions or enforate others. (2.) It is of absolute necessity that we should often in temptation look into the burning of hell, and gain from thence arguments to flare from the most pleasurable sins. (3.) They only who have begun the life of grace know experimentally what is meant by their divine operations of self-denial. 3. A particular caution is given to beware of despising the least of Christ's little ones, the weakest of his disciples. We may not be indifferent about our carriage towards them, careless of what may offend them; must not treat them with contempt, as if regardless of their welfare, or fighting their weakness or infirmities; nor do ought to difter, discourage, enforate, or lead them into sin; but we should shew our tenderness towards them, and our jealousy for them, by every expression of kindness in word or deed, and by a careful avoiding whatever may grieve or hurt them. 4. He enforces his discourse by several cogent arguments: (1.) Because the meanest heir of salvation is attended by angelic ministers. And if those glorious spirits, who in heaven behold the face of God, and stand around his throne, the ready servants of his will, do not disdain to wait upon these little ones, much less should we think them beneath our regard; and may justly dread, if we should treat them ill, these guardian spirits would be our accusers, and be employed as executioners of the divine displeasure against us. (2.) Because it is the very purpose of Christ's coming to seek and save lust fouls. And if, on this transcendently gracious design, he condescended to floop so low, the least of those for whom he became incarnate have hereby an unorthodox dignity and value conferred upon them, and therefore should neither be despised nor offended; for this he must highly resent. Note, (1.) Our fouls are lust, eternally lust, without Christ Jesus. (2.) Salvation is purely of grace. When we were without help or hope, he died for the ungodly. (3.) They who are purchased by the blood of Christ should be precious in our eyes. If he did so much to save them, surely we should be peculiarly careful to do nothing to offend them. (3.) Because it is God's will and pleasure that not one of these little ones perish. And we are bound to correspond with him herein, and according to our ability to help forward the purposes of his grace, and put no stumbling-blocks in their way. Our Lord illustrates this by a parable, and appeals to them as judges of the case. Suppose a man possessed of a hundred sheep, and one he frayed from the flocks, his follistude in greater in marching after it, and his joy more sensible on finding it, than he feels about all the rest which went not astray. And such concern hath God for the wandering children of his grace, recovering them and rejoicing over them: and, as he hath in his eternal counsels determined their salvation, he cannot but be highly displeased with all who attempt to obstruct it, or are careless about advancing it, and regards such conduct as an avowed opposition, or criminal disregard, of his holy will and pleasure. Note, (1.) God's people are his flock; and though sometimes they wander from him in the wilderness of sin, he will not suffer them to perish, but graciously is pleased to pursue them with mercy, and bring them back to the fold again. (2.) Though none can frustrate the purposes of God's love towards his redeemed, yet every obstruction laid in their way he will highly resent. (3.) Since all true believers, of whatever state or condition, have one common Father, they should love as brethren, honour and esteem each other as members of the same family, avoid every occasion of grieving one another, and study every means of advancing their mutual good. 15. ¶ Moreover, ¶ if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall bear thee, thou hast gained thy brother. 16. But if he will not bear thee, then take with thee one or two more, that 'in the mouth of two or three witnesses every word may be established. 17. And if he shall neglect to bear them, tell it unto the church, but if he neglect to bear the church, let him be unto thee' as an heathen man, and a publican. 18. Verily I say unto you, 'Whatever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven. 19. Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, 'it shall be done for them of my Father which is in heaven. 20. For where two or three are gathered together in my name, there am I in the midst of them. As we must be careful not to give offence, as careful should we be to shew all Christian tenderness and charity when we are justly offended. Since in this frail and corrupted state even good men are but men, and liable to fail, transgressing the precepts of prudence, justice, or charity, we are therefore here directed in such cases how to behave towards them. 1. If a brother, a professing member of our most holy faith, act unfurthless thereupon, and do us an injury, or give us cause of compulsion against him, we must first give him a prayer and kind admonition of his fault, and mildly argue the case, defining to bring him to repentance and amendment; more solicitous for his good, than the redress of our own wrongs. We may not in this case, through fear of offending on the one hand, be blunt, and suffer for upon our brother without rebuke; nor, on the other, give way to rash anger or revenge, and by a public reproof expose him to others, which, however true the charge, would serve not to recover, but exasperate him the more. In this way of mild and fierce admonition we may hope for herself; and if he express his sorrow, and defier reconciliation, then the rebuke will be esteemed a kindness, the friendship more strongly cemented, our brother recovered, and the offence forgiven and forgotten. 2. If this method of reproof prove abortive, and he is infirmate against conviction, and displeased instead of humbling himself; then take two or three faithful impartial Christian brethren, and in their presence let the matter be disturbed, that they may hear and judge, and add their weight to bring the party offending to our submission and reparation of the injury. Or if their sentiments be disregarded also, they will be evidences before the church of the steps which have been taken, and ready to confirm the truth of the just accusation of the injured person. 3. If every other method prove ineffectual, then the matter should be laid before the church, the Society of faithful people among whom such a one associates, that he may have a public admonition for his offence, and be called upon to repeat and amend of the evil he hath done. 4. If he still remains incorrigible, and persists in his iniquity, then he is to be excluded from the communion of the faithful, and no more connection and familiarity is to be maintained with him; for the charity which teaches us to forgive our enemies, forbids us not to be on our guard against those who have used us all, and refuse to repair the injury. From the whole we may learn, (1.) Under every injury received, in guard our own hearts against passion or revenge: this wrath of man worketh not the righteousness of God. (2.) Never to speak of another's faults behind his back, till we have in love and the spirit of mackerel's first admonished him to his face. (3.) To be ready under every provocation to forgive and forget, the moment real repentance appears in our brother. (4.) Not to endeavour to form a party in our favour, but in cases of offence, real or supposed, where the sentiments of brethren may differ about the facts, to let some common impartial friends hear and judge, before the matter be mentioned in public, or but whispered to others. 5. Christ delegates authority to his church thus to censure offenders, and ratifies the sentence that shall be pronounced in correspondence with this his revealed word: So that those who for their notorious evils are excluded from the society of the faithful now, shall be written among the reprobate, and for ever banished from the presence of God, unless they repent of their transgressions, and then they are again to be received into the bottom of the church, and all that is just to be entirely forgiven. The absolution pronounced on them by the ministers of God on earth shall be ratified in heaven, and the conviction having become effectual, the broken-hearted penitent is to be comforted, and refused to his former place, both in the church of God, and in our brotherly affection and regard. 6. For their encouragement in every religious concern, and especially with regard to the recovery of those who are fallen into sin, that they may be restored, our Lord declares the mighty efficacy of united prayer. Whatever, according to the divine will, two or three faithful souls shall meet together with joint supplications to beg at God's hands, he will assuredly hear and grant their requests. For wherever the finalist number of real believers assemble in Christ's name, depending on his promise, and defining above all things the advancement of his glory, there will be ever be quickening their prayers, strengthening their faith, enlivening their hopes, and comforting their hearts; and when he is one of the company, their supplications must be effectual, for him the Father heareth always; and what an encouragement is this to social prayer! 21. ¶ Then came Peter to him, and said, Lord, how old shall my brother do against me, and I forgive him: 'till seven times? 22. Jesus hath unto him; I say not unto thee, Until seven times: 'but, until seventy times, seven. 23. ¶ Therefore is the kingdom of heaven likened unto a certain king which would take account of his servants. 24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand + talents. 25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. 26. The servant therefore fell down, and was shipped him, saying, Lord, have patience with me, and I will pay thee all. 27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28. But the same servant went out, and found one of his fellow-servants, which owed him to an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owed. 29. And his fellow-servant fell down at his feet, and brought him, saying, Have patience with me, and I will pay thee all. 30. And he would not: but went and cast him into prison, till he should pay the debt. 31. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32. Then his lord, after that he had called him, laid unto him, O thou wicked servant, I forgave thee all that debt, because thou discredit me: 33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34. And his lord was wroth, and delivered him to the प्रयmations, till he should pay all that was due unto him. 35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. As our Lord had just given directions concerning the charitable conduct to be observed towards offenders, Peter, desirous to know how far this forgiveness of personal injuries extended, proposed to his Master the question, Whether, if the offence was repeated from times, the forgiveness must be as often granted on the repentance of the offender? He concluded this a great stretch of charity; but our Lord's answer shewed him how limited were his apprehensions: I joy not unto thee, Until seven times: but, until seventy times seven: intimating, that we must make no limitation to our forgiveness, but he always and in all cases ready to grant it, whenever the offender repents; imitating the divine compactions, which know no bounds, nor end. And to enforce and elucidate this, he introduces a parable, wherein this godlike charity appears most eminent, and the guilt and danger of the opposite conduct is drawn in striking colours. The parable represents. 1. The noble clemency of a great lord, who looking into his affairs, and reviling his own accounts, (which it were well if every great man duly found, among other debtors, one who owed him an immense sum, the least part of which he was unable to discharge. In consequence whereof, in course of law, he gave orders that himself and family should be sold for slaves, and all he had disposed of for his use. But, therefore at the sentence, though just, the poor debtor interests a respect, with many fair promises of payment; when, moved with his duttes, the compassionate matter generously and freely forgave him all, and delivered him at once from his terrors and his debt. And this may be applied to the case between God and the sinner. (1.) We are deeply in arrear to him: every sin is a debt, and we are overwhelmed with it: we possess a sinful nature, and our thoughts, words, and deeds have been so pervade before God, so often and so greatly have we offended, that no computation can reach the number of our transgressions, nor can we conceive the greatest of our guilt or provocations. (2.) The misery of our case, and what renders it most deplorable, yea, desperate, is, that we have nothing to pay. Could we render by a perfect obedience the perfect debt of duty, this would make no compensation for past iniquity; but indeed, our nature being corrupt, we are so far from paying for the past offences, that we are daily, hourly increasing the immense arrears. (3.) God keeps an account of all: not a word in in our tongue, nor a thought in our hearts, but he knoweth it all together; so that we can no more conceal our transgressions from him, than we can cancel them. (4.) If the divine law takes its course, the consequence must be, that we should be sold to suffer for our iniquities, and in the place of currency, in body and soul continue satisfying the justice of God to eternity. (5.) The discovery of this dreadful situation made to the sinner's soul by the preaching of the word to his conscience, or some awakening providence, fills him with terror, and lets him a crying for mercy. But usually at first the cries of the unaltered conscience are for a respite, with many promises of amendment, which the sinner forcibly thinks will be accepted in payment. And in due not for his own utter insolvency, but thinks, through the the ignorance and self-righteousness of his heart, that he can make God some payment; till by and by the trial convinces him his best is bad, and self-deficit strips him naked at the feet of the cross of Christ. (8.) God's infinite compassion cannot through the Redeemer to the most guilty and desperate. He freely and fully forgives all that is past: not that he doth it without a satisfaction made to his justice; this the Son of his love, incarnate, and dying under the guilt of our Son, hath paid; but the mercy of pardon, reconciliation, and deliverance from the bondage of guilt and corruption, is to us freely given, to the praise of the glory of his grace, without money and without price. 2. We are told the unsuitable conduct this much-obliged servant showed respecting a fellow-inventor of his, who owed him a trifling debt. He no sooner obtained his own pardon and liberty, than he went out, feared and throttled him, till he was almost choked, and with menaces and infidience demanded instant payment, or threatened him with a prison. In vain his poor brother begged a respite, and, in the very words himself had used, desired only time, and the debt should be paid; he was deaf to intrust, and thrift him into a jail: a piece of cruelty and oppression, that the other servants beheld with grief and indignation, and failed not to acquaint them; and with this inhuman behaviour. Note. (1.) Many professors, who presume upon God's forgiveness, threw, by their covetousness and rigorous censures of others, the hypocrisy of their hearts, and the vanity of their hopes. (2.) Offences done to us, compared with those we have committed against God, are so trivial, that we should be ashamed to show rigour in exacting reparation. (3.) Pride and passion render men unmerciful: though they know a prison pays no debts, they take delight in thus gratifying their infidience or revenge. (4.) The debtor may not complain, though he be dealt with rigorously; humiliat intrust; becomes his condition, especially when he suffers only the trusts of his folly or extravagance. (5.) A compassionate heart feels for the distresses of others, and, if it can afford no other relief to them, carries the case of the oppressor and the oppressed to God in prayer, and his ears are open thereunto; he will answer in mercy and judgment. (6.) It is especially grievous to a gracious soul, to see in professors of religion a spirit of bitterness and unmercifulness, and he laments it before the Lord. 3. Just resentment fired the matter's heart on hearing these tidings; and instantly citing this burdened wretch before him, he charges him with his wickedness, and upbraids him with his cruelty and ingratitude for all the mercies he had so lately received; crystallizing with him on the case, and leaving him without excuse. In wrath he bids him therefore instantly be seized, and delivered to the tormentors; to be confined in prison, and suffer the most rigorous punishment, till all the former debt should be paid. Some have urged this circumstance as an argument, that God really pardons sin, and leaves us on our good behaviour for the future; but if we transgress, then he recives the guilt. But as God's gifts and ceilings are without repentance, and we are assured that he remembers no more the iniquities he once forgave. (Heh. viii. 12.) we must understand the forgiveness here (if we suppose the parable is in every particular to be applied to the sinner's case) to be the presumption the person entertained on the view of the gospel offers, that he was pardoned, when in fact he was not. Or if we suppose it a real act of forgiveness to a child of God, his being delivered to the tormentors for his after sin and ingratitude, may well refer to the temporal calamities that God is often pleased to inflict on his people for their offences, visiting their iniquities with the rod, and their sin with scourges, though his loving-kindness he doth not take from them, nor suffer his truth to fail. But, after all, I am much more inclined to think, that the scope of the parable is principally to be attended to, without a strict application of it in every particular to God's dealings with sinners, and then we shall for nothing can be more suited to enforce mutual forgiveness, since without it we may not hope ourselves to be forgiven of God. And thus, 4. The general design of the parable is explained, v. 35. God will deal with us as we deal with our brethren; and if we show an implausible and unforgiving spirit, whatever hopes of pardon we may entertain, they are delusive; his wrath hangs over us, and in the great day of account we shall be delivered to the tormentors. Most bounden are we therefore to forgive every injury, nor ever harbour the least with or desire of revenge; for we expect greater mercy and forgiveness from God, than ever men can from us, and therefore a sense of his pardoning love should kindle ours. § 1 In this chapter we have, 1. Christ changing his quarters, leaving Galilee, and arising into the couple of Judæa; ver. 1., 2. He defends with the Pharisees about divorce, and his defenses with his disciples upon anaphase of it, ver. 3-12. 3. The kind entertainment he gave to some little children which were brought to him, VOL. II. VOL. II. ver. 13-15. 4. An account of what passed between Christ and a hopeful young gentleman that opposed himself to him, ver. 16-22. 5. His defenses with his disciples upon their anaphase, concerning the difficulty of the salvation of those that have made in the world, and the certain recompense of those that leave all for Christ, ver. 23-30. 1. AND it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea, beyond Jordan: 2. And great multitudes followed him, and he healed them there. 3. The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 4. And he answered and said unto them, Have ye not read, that he which made them at the beginning, made them male and female? 5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. 6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let no man put aunder. 7. They say unto him, Why did Moses turn command to give a writing of divorcement, and to put her away? 8. He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so. 9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whofo marrieth her which is put away, doth commit adultery. 10. His disciples say unto him, If the case of the man be to with his wife, it is not good to marry. 11. But he said unto them, All men cannot receive this saying, save they to whom it is given. 12. For there are some eunuchs, which were so born from their mothers would: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. Having finished his ministry in Galilee, Christ departed to return no more, till after his resurrection, unless for one passing visit, (Luke xvii. 11.) When God's ministers have done their work in a place, Providence directs their removal; and till they have, none of their enemies in earth or hell can displace them. Christ was now advancing towards Jerusalem, the scene of his sufferings, and in his way took that part of Judea, where John had chiefly exercised his ministry, beyond, or, as it may be rendered, on this fate [Jordan; and, as was usual in every place through which he passed, great multitudes reported to him, and, according to his word compulsion, he healed them of all their diseases, in confirmation of the doctrines which he taught. His ever inveterate enemies the Pharisees failed not to attend him here also, using all their wives to draw him into a frare, that they might prejudice the people against him. For which end we have here, 1. The infidious question they proposed to him concerning divorces. Whether it was lawful for a man to put away his wife for every cause? a question much debated in their khrodis; and through the abuse of the permission granted in the law of Moses, they had done it on the most frivolous pretences. The Pharisees hoped therefore either to have matter of socialism against him, if he condemned divorces, as an opposer to the law of Moses; or, if he allowed them thus generally, they would have treated him as licentious, the more serious Jews condemning those divorces which were made on trifling provocations. 2. In answer, Christ refers them to the original institution of marriage, as the best solution of the difficulty they proposed. Let them consider that, and they might resolve their own question. It would appear from thence, that such arbitrary divorces were directly repugnant to the nature of the matrimonial bond. In the very creation of the first man and woman, the indissoluble union between them might be collected: Adam had none but Eve, nor could divorce her for another, when no other woman then subsisted. This being of all relations the nearer, God ordained, that even a father or mother must be left for the sake of a wife: not that marriage vacates the obligation lying upon us to help and relieve them; No: but if all admit, that the reciprocal relation between parent and child may not be broken, much less can the nearer connection of man and wife be dissolved. They are one flesh, near to each other as the members of the same body, which no one ever thought of putting with, but cherishes with tenderest care. Those therefore whom God hath thus indissolutely joined, it would be highly criminal and presumptuous in man to separate. § N' 3. The 3. The Pharisians start an objection to this interpretation of scripture, and foster themselves they have Moses on their side, v. 7. Why then did Moses, &c. very ready to seize the shadow of a plea, and by representing Christ as an enemy to the institutions of Moses, to render him suspected, and prejudice the people against him. Thus do wicked men endeavour to pervert the blessed Scriptures, and make them militate against themselves. 4. Christ answers their objection, and in a way that did not a little reflect on their ill tempers and conduct. What they suppose a command, our Lord says was merely a toleration, and permitted as a judicial and political law, to prevent the greater evils which must ensue; such being their hardness of heart; that, rather than their helpless wives should be cruelly treated, perhaps murdered to be rid of them, such being their malignity and obduracy, God was pleased for their takes to disperse with his positive law, though from the beginning it was not so. Nor in the gospel state should this be any longer suffered, Christ being come to restore this ordinance to its primitive infiltration, and to take away the hardness of men's hearts; therefore henceforth no divorce would be allowed of, save in the cafe of unfaithfulness to the marriage-bed: and whosoever on any other cause should divorce his wife, and marry another, would be guilty of adultery, as he would be also who married her thus divorced. 5. The disciples, on hearing this determination of their Master, could not help, when they were alone, suggesting their apprehensions of the unhappiness of the married state, if divorce were to finally prohibited, and that the experience would be so dangerous, that it amounted to an injunction of celibacy. So apt are men to seek liberty for the indulgence of appetite, and to argue against the best institutions, because of some inconveniences which may arise from them. If we possess the spirit of Christianity, of merkewels, patience, and love, we shall learn to bear each other's burdens, compassionate each other's infirmities, and be thankful for the comforts we enjoy, which far exceed the inconveniences divorce can be supposed to remedy. 6. Christ replies to their suggestion, that their reasoning in one view was right, and that a single state is preferable for those who have the gift of continence; especially in days of persecution and distress, and where the cures of a family, and the incumbrances thereto annexed, would make it more difficult for the first preachers of the gospel to be travelling from place to place, or take up too much of their time and thoughts, instead of better things. But there are few, very few comparatively, who are possessed of this gift; and therefore marriage, with all its crofies, is far the most preferable, and to be chosen as a matter of duty; and when entered upon in the fear and love of God, the comforts of that relation will be found to overpay us for all the crofies. But some there are from the birth by natural constitution formed for celibacy, strangers to the desire of women; some by the wickedness of men are incapacitated for the marriage state; and some, seeing powerful reasons to determine their choice, for the sake of greater usefulness in the service of Jesus Christ, have such particular supplies of divine grace given them, as to be able to forego the delights of wedlock, and may laudsly purpose to live a single life, though not under any vows, if afterwards they should see cause to change their sentiments; nor as any thing meritorious, as the papy's sugges; but purely, that being disengaged from the cares of him, they may be enabled to employ themselves more entirely in the work of God, than otherwise they could. He that is able to receive it, he has come it. 13. ¶ 1 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14. But Jesus said, Suffer little children, and forbid them not to come unto me: for 'of such is the kingdom of heaven. 15. And he laid his hands on them, and departed thence. We have seen multitudes of others making their application to Christ; here we behold some pious parents bringing their children to crave his divine benediction. 1. They brought their infants, that Jesus might lay his hands upon them, and pray for them, in faith expecting that he could impart to them spiritual blessings, and that his prayers would be attended with gracious effects. Now, They who have talked the grace of Jesus themselves, cannot but earnestly desire, that all theirs may share with them the inelimbable mercy, and therefore fail not to present their little ones to him for his blessing. 2. The disciples, apprehensive left such a precedent would induce others to bring their children, and thereby occasion their Master much trouble; or supposing it beneath him to take notice of infants, or useless to bring them to him; rebuked those who brought the children, and wanted to prevent their application. But. 3. Christ expressed his displeasure against his disciples for obstructing so charitable a work, and bids them suffer these babes to be brought, seeing of such is the kingdom of heaven: Not on- ly like those in spirit and temper should the members of his church be, but also that they, as well as govern persons, are capable of becoming subjects of the gospel kingdom, and of having an interest in its spiritual blessings and privileges: and if so, then there seems no reason why they may not by baptism be admitted into the visible communion of the faithful. And he laid his hands on them, and blessed them, (Mark 2. 16.) 'Tho' they cannot stretch out their infant hands to him in faith and prayer, he can confer on them his gifts of grace, and prepare them for his eternal kingdom. Thus having confirmed the privileges of the lambs of his flock, he departed thence. 16. ¶ 2 And behold, one came and said unto him, 'Good master, what good thing shall I do that I may have eternal life? 17. And he said unto him, 'Why calleth thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments. 18. He saith unto him, 'Which? Jesus said, 'Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. 19. Honour thy father and thy mother: and 'Thou shalt love thy neighbour as thyself. 20. The young man said unto him, All these things have I kept from my youth up: what lack I yet? 21. Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have it to be a man: and come and follow me. 22. But when the young man heard that saying, he went away forrowful: for he had great possessions. We have here a conference between a promising young man, who came with a question of the last importance, and our blessed Lord, whose answer is designed for his conviction and humiliation, in order to lead him to a better righteousness than his own, for the obtaining that eternal life which he enquired after. 1. His address was most respectful, and his enquiry of the last consequence. Though Christ appeared outwardly mean and despicable, and he himself was a person of distinction, yet he humbly knelt before him, and with a title of uncommon veneration addressed him, desiring to be informed by him, as a prophet sent from God, by what works of righteousness he might assuredly obtain that eternal life he seemed above all things solicitous to secure. Now, (1.) Eternal life is the grand object, and most desiring our first concern. (2.) Youth and riches are dangerous shares, that too frequently divert the mind from the consideration of another world; but the more rare, the more commendable it is, when we see any person possessed of both, seeking in the first place the kingdom of God. (3.) They who would learn the way to eternal life, must be daily coming to Christ on their knees. 2. Our Lord replies both to his address and question. As the young ruler regarded him as a mere man, the title of God, in that emphatical form, was misapplied, since no creature is absolutely and perfectly good, but God alone. As to the question, according to the views wherewith he came, expecting to obtain life by obedience to the law as a comment of works, there was but one way: If thou wilt enter into life, keep the commandments, perfectly, universally, perpetually. Nothing short of this can secure a title to eternal life under the law, where every defect, failure, or omission, immediately incurs the penalty of the curse denounced, True, vi. 25. In which answer Christ appears designing to lead him to a view of the impossibility of obtaining righteousness and life eternal by any doings and duties of his own, and, by unhinging him from an opinion of his own goodness and abilities, to shew him the necessity of a better righteousness than his own for his title to life and glory. Now, (1.) There is no absolute goodness in man; all we have at best is imperfect. (2.) There was none a way to life by personal perfect obedience; but since the first man's sin none ever went that way, he only excepted, who was more than man. 3. Willing to know what these commandments were, and conceiving his abilities and inclinations equal to the task, the young ruler begs a distinct enumeration of them; and Jesus, to convince him how mistaken an idea he had formed of himself, instances only in the duties of the second table, which he had probably learnt by heart, and which, if rightly understood, would minister to him abundant matter for humiliation, and shew him the impossibility of obtaining eternal life by his own obedience. 4. Ignorant of the spirituality of the law, and judging according to the wretched literal comments of the scribes, he thought he might falsely vouch for his obedience. From his youth up he had escaped from the greater pollination that are in the world, and made conscience of his ways. He was no adulterer, thief, murderer, or perjured person; and having kept all these commandments, as he supposed, desired, with some shew of self-temperance, to know what farther was required, as if he only wanted to be informed, and was ready to obey. Now, (1.) Pride Pride on our duties is as desirable to the indulgence of our fins. (a.) It may appear a strange, but it is a true assertion, that the fairest characters in the eyes of the world are usually the farthest from the kingdom of God. (b.) We may be fully adduced we know neither God's law nor our own hearts, when we presume to say of the least of his commandments. All these have I kept from my youth. (c.) A humbling fight of our fins, not a vain conceit of ourselves, is the first step to the kingdom of God. 2. To convince him how mistaken his apprehensions were of his own goodness, Christ puts him upon giving a proof of obedience to that leading precept of the law, and only true principle of duty. The fault was the only one of the most important, and he would probably be how much he lacked of the armaments he hoisted. He wished to be perfect; if he would be, as one step towards it, let him fall all his possessions, distribute them to the poor, have his affections taken off from earthly things, commence a constant attendant on Jesus, take up his cross, and follow his footsteps; and then he would secure the treasures of eternity, and be in the way to that eternal life he fought. Note, (1.) A holy deadness to the world is at all times the duty of Christ's disciples; and there may be occasions still, where literally we must be ready to part with all for his sake. (2.) Covenants and inordinate love of the world are often firm in the fairest possessions, and are among the faddest symptoms of the infancy and hypocrisy of their hearts. (3.) They who knew all for Christ, will be no loofers in the end; the treasures of eternity will prove an ample recompense. 6. Unable to bear these hard frayings, and not at all inclined to part from his great possessions, though eternal life was at stake, the young man thought the way too narrow; yet, grieved to find he had not reached the perfection he fancied in himself, and loth to quit Christ and eternal life, he went away foreword, unwilling to lose the hopes of heaven, and yet received not to part with his great possessions on earth. Note, (1.) Riches are the rest; on which innumerable souls are shipwrecked, and drowned thereby in perdition and destruction. (2.) The more we have of this world, in general the closer our affections cleave to it; and increasing wealth brings usually an increase of charm. (3.) Many are sorry to part with Christ, and submit with reluctance to the yoke of sin and the world, who yet perish under the bondage of corruption. 23. Then said Jesus unto his disciples, Verily I say unto you, that 'a rich man shall hardly enter into the kingdom of heaven. 24. And again I say unto you, 'It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25. When his disciples heard it, they were exceedingly amazed, saying, Who then can be loved? 26. But Jesus beheld them, and said unto them, With men this is impossible, 'but with God all things are possible. 27. Then answered Peter, and said unto him, Behold, 'we have forsaken all, and followed thee; what shall we have therefore? 28. And Jesus said unto them, Verily I say unto you, that ye which have followed me' in the regeneration, when the Son of man shall sit in the throne of his glory, 'ye also shall sit upon twelve thrones, 'judging the twelve tribes of Israel. 29. And every one that hath forsaken houses, or brethren, or fifties, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundred-fold, and shall inherit everlasting life. 30. But 'many that are first shall be left; and the left shall be first. w. 29-30. On occasion of so promising a youth's departure from him, through inordinate attachment to worldly wealth, our Lord, directing his discourse to his disciples. 1. Observes the vast obstructions which riches lay in the way of men's salvation. A rich man, whose heart is engaged with the care and love of his substance, can hardly ever become a subject of Christ's kingdom upon earth, or an inheritor of his kingdom in heaven. Things in their nature the most impracticable may be expected to happen, even, according to the proverbial expression, for a camel to go through a needle's eye, sooner than for a man, whose heart is attached to his wealth, and so far his happiness therein, to become a real disciple of Jesus, and an inheritor of glory. Note, (1.) The immense difficulties riches put in our way to heaven should make us thankful in a low condition, that God hath not expected us to this temptation; should suppress every rising of my again our worldly neighbours, and quench every inordinate desire of abundance. (2.) They who are rich, have more duties to discharge; more fine to bear them; more temptations to struggle with; more self-denial to exercise; and a larger amount of talents to settle than others; and therefore goes grace in a useful to sanctify great possessions. 2. The disciples express their astonishment at their Master's affection; and if the case stood thus, according to their mistaken ideas of the Messiah's kingdom, they do not conceive it possible to be supported, if all the rich and great are excluded, who usually sway the world; or if they understood him of the heavenly kingdom, they are ready to conclude, that few or any would ever attain thereunto, as many are possessed of wealth, and almost all desire it. Note, The wonder is, considering the difficulties in the way of salvation, not that so few are saved, but that any obtain it. The more the hindrances are, the greater diligence we need use to surmount them. 3. Christ with concern observing their surprise and consternation, replied, that indeed with men, considering their native corruption and worldly-mindedness, salvation was utterly out of their reach; they being unable to effect the needful change in their own hearts, or in each other's, more than human sufficiency was repulsive. This is the work of God; impractications with us are possible with him; almighty grace can subdue the most inveterate corruption, diminish the affections of the most worldly-minded, and enable the rich as well as the poor to overcome the temptations of their perilous state, and these themselves rich in faith, and heirs of the kingdom. None therefore are to be detained of; when God will work, who can let it!—Some refer this to the Messiah's kingdom upon earth, as if the answer implied, that though it appeared so impracticable to them to set up this kingdom, in opposition to all the wealth and greatness of the world; yet such supperus should be ministered to them, poor and inconsiderable as they were, as should enable them to withstand all their enemies, and make their labours successful. 4. Peter, in the name of his brethren, thought this no unfavourable season to enquire what they should get, since they had left all and followed him. It is true their all was not much; but such as it was, it was equally dear to them as if they had possessed greater wealth. Note, (1.) If our spirit be right, the our lots for Christ exceed not the widow's mite, he will accept it as if we had left greater possessions. (2.) Though it is not the mere motive of advantage that influences the faithful, we may notwithstanding with comfort look to the great recompense of reward. 5. Christ engages, that they who forsake all for him shall be no loofers in the issue. They who have followed him in the regeneration, shall be honoured with the most eminent feats in his kingdom, and let upon twelve thrones, judging the twelve tribes of Israel. In the regeneration, refers either to the present state of the disciples who had followed Christ, and may spiritually describe the change which had passed on their souls by the renewing power of divine grace. Or this may signify their attendance upon him, and devoting themselves to his service in setting up that kingdom which was designed to effect a glorious reformation in the world. This phrase may likewise be connected with the latter part of the clause, when the Son of man shall sit in the throne of his glory, in the regeneration, and then it hath respect to the future state of the Redeemer's exaltation, when, after his ascension from the dead, they should be endowed with power from on high, the former Medieval dispensation should be abolished, and they commissioned to preach the gospel, and erect the Christian church; in which aid things, the Jewish ceremonials, would pass away, and all things become new; new ordinances be administered, and new hearts and minds be given to the converts. Their fasting on thrones, &c. may imply either the dignity of their apostleship, to which they should be advanced, to charge the Jews with their crimes, especially their repetition of the Messiah, and to denounce the vengeance ready to be executed upon them, which, in consequence of their predictions, they should be accomplished. Or this refers to their distinguished place of honour, when in the great day of the Redeemer's appearing and glory, they should be admitted to fit down in afflictions with him, on thrones around his own, approving and applauding his judgment, dispersed according to the word they preached, and afterwards shall in the eternal world reign with Christ in glory everlasting. And whilst he thus promised the twelve this distinguished honour, he added also, for the encouragement of all who should tread in their steps to the end of time, that the like rewards should be the portion of the faithful. It is supposed, that for Christ's sake all his true disciples would be called upon to make very painful sacrifices, and often be forced to look the affliction of nearest and dearest relations, be separated from the greatest comforts of life, and deprived of all they possessed; but he engages to indemnify them for their losses; sometimes in kind, by his providence to ordering events, as that they shall in present advantages receive a hundred fold, or at least always as comfort shall have an abundant recompense, enjoying clearer and brighter manifestations of God's love and favour; and, for unequal losses, finding their souls enriched by spiritual grace; besides the glorious hope of eternal life in the world to come, secured by the faithfulness of the true witness, and the unchangeable promises of God, which must needs infinitely overpay us for all the crosses and losses of this transitory world. We may learn from the the whole of this discourse, (1.) To expell, if we are Christ's disciples, many a cross, and to be ready to part with whatever stands in competition with his honour and interest. (2.) To be thankful if we are not called to those several exercises of discipleship which others before us have endured. (3.) To keep the promises in our eye when the day of trial comes, and then we shall think nothing too hard to suffer, or too dear to love. A sense of the Redeemer's present love, and a prospect of the glory which shall be revealed, will make every person affliction light, and cause us to rejoice in the midst of our sorrows. (4.) The time we must suffer for Christ is momentary, but our reign with him shall be eternal. 6. He adds, by way of obviating any mistake which might arise, as if eternal life was the reward of merit, not of grace, or as if priority of calling gave precedence in his kingdom; that many who were first shall be left, and the left first. Many of the Jews who were first called refusing the invitations, and many Gentiles through grace, though last invited, eagerly embracing the gospel; and also of those, both of the Jews and Gentiles, many who were truly and effectually called and converted at first, would be outstripped in attainment, and excelled in spirituality, zeal, and fidelity, by those who in order of time should afterwards come in, and be exalted to higher honours in his kingdom, which he elucidates by a parable in the succeeding chapter. Note, if we are called late, we must work the latter, and give the greater diligence to redeem the time. We are not yet to be making comparisons between ourselves and others; and, partial in our own favour, are ready to think, that kindredness (seven to others, are injustice done to ourselves. (5.) Envy makes us self-terminators, and is at once our sin and our curse. 5. The text of the discourse concludes it, being the point which was to be proved; for the first shall be left, and the last first. Many Gentiles should far outshine the Jewish converts who were first admitted into the church; and many rising disciples would be found, who in knowledge, grace, and holiness would overtake and exceed those who were in Christ before them: For, not those who are foremost in profession are always first in the race, but contrariwise; many who are called into the outward communion of the church, are never effectually converted and turned to God; and it will be found at last, that there are but few, comparatively speaking, chores to eternal life and glory: an affection must alarming, and which should awaken all our solicitude to make our calling and election sure, that we may be of that few. 17. ¶ And Jesus going up to Jerusalem, took the twelve disciples apart in the way, 1 and said unto them, 18. Behold, we go up to Jerusalem, and the Son of man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death. 19. And 2 shall deliver him to the Gentiles to mock and to scourge and to crucify him: and the third day he shall rise again. 6. 17—19. To prepare them for that scene of distress and sufferings on which he was about to enter, he once more took his disciples apart, as they went up together to Jerusalem, and repeated what he said before, chap. xvi. 21: xvii. 22, 23. Informing them now more particularly concerning the manner of his sufferings and death, which he had foretold: That he should not only be betrayed into his enemies hands, but persecuted with unrelenting malice, and by a most unrighteous sentence condemned to die: That he should be delivered to the Gentiles, the Romans, who alone had then the power of life and death in Judea; and, after enduring the most shocking and barbarous indignities, should suffer death upon a cross. Tidings that no doubt filled them with horror and dismay: but he adds, for their comfort and support, that on the third day he should rise again. Note, in all the troubles we feel or fear, it is a comfort to look forward to a resurrection day, when they will all be for ever at an end. 20. ¶ 1 Then came to him the mother of 2 Zebedee's children, with her sons, worshipping him, and defining a certain thing of him. 21. And he said unto her, What will thou? She saith unto him, 2 Grant that there my two sons may sit, the one on thy right hand, and the other on the left in thy kingdom. 22. But Jesus answered and said, 3 Ye know not what ye ask. Are ye able to drink of 4 the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, 4 We are able. 23. And he saith unto them, 5 Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to fit on my right hand, and on my left, is not mine to give, 6 but it shall be given to them for whom it is prepared of my Father. 24. And when the ten heard it, 7 they were moved with indignation against the two brethren. 25. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26. But it shall not be to among you: but whoever will be great among you, let him be your minister. 27. And whoever will be chief among you, let him be your servant. 28. 29 Even as the Son of man came not to be ministered unto, but to minister, and 30 to give his life a ranism 31 for many. 6. 20—28. Far from being cured of their national prejudices by all the sufferings our Lord had foretold them he should endure, they concluded these would be only the prelude to the more glorious manifestation of his power at his rising again. And therefore, 1. Two of the disciples, James and John, the sons of Zebedee, with their mother Salome, who is supposed to have been nearly related to Joseph, and might therefore hope to have a strong interest in Jesus, came to their Master, and through her preferring their request, with deep respect she brought him to grant her a favour; and being ordered to name it, she desired him to confer on her two sons the first honours of that kingdom which they shortly expected would appear. Vol. II. 2. Pitying their ignorance and weakness, instead of upholding their pride and folly, our Lord served to the two disciples, and gently admonishes them, saying, Ye know not what ye ask! Your notion of the nature of my kingdom are utterly mistaken: it is not an earthly throne to which I shall be exalted; and as mistaken are you in the means of attaining the honours you seek. You are not aware of the sufferings and trials that must be endured by all those who would come to reign with me. Through much tribulation let the sentence into heaven; and can you, think ye, drink of my bitter cup, or bear to be baptized in blood, as I must shortly be? Such sufferings as these they were not prepared for: their ambition looked to high, that they saw not the dangers which were before them, nor knew what manner of spirit they were of. Note, (1.) They who would reign with Christ, must first suffer with him; and every Christian should well count the cost, before he begins to take up his cross. (2.) In all our sufferings it should become our cup to think that Christ hath drunk of it before us, and all the bitterness of sin he hath taken away. 3. Their self-confidence is a natural consequence of their pride, and therefore they without hesitation boldly engage for their own ability and fidelity; though, alas! they were sad strangers to themselves, and knew not what they said. Note, Young converts are often very forward, till sad experience hath taught them their own weakness. 4. Christ replies, and affirms them they shall suffer for him, and in a manner they probably at that time little apprehended. But though they did so, still he left their request in suspense. The honour they fought was to be disposed of according to God's eternal counsels, and not to be given, farce to them for whom it is prepared of my Father. In the distribution of spiritual, temporal, and eternal blessings, all are dispensed according to the plan laid down in the eternal mind, and concerted in the everlasting covenant of grace: nothing can be added thereto, or diminished therefrom. 5. The same ambitious spirit which spake in the request of John and James, equally appeared in the indignation of the other ten against them, who each thought himself as much entitled to the superiority which they defied. They did not grieve for the sin of their brethren, but were angry at what they conceived an affront to them; and whilst they violently condemned their ambition, like many others, were blind to the same spirit in themselves. Note, Desire of preeminence is among the most fruitful sources of disputes among brethren. Instead of being in his own eyes the last and the least, each is for affirming a superiority, which the proud heart of his fellow is very unwilling to admit. 6. To silence the dispute, and strike at the root of the evil, Jesus with the greatest tenderness called them to him; and, to beat down that spirit of ambition, to evil in itself, and to peculiarly unbecoming their holy and humble profession, he endeavours to undercave them respecting the nature of his kingdom, which was purely spiritual. The kings and princes of the Gentiles indeed thrilled after dominion and defiated away, and the more potent exercised unbounded authority over their weaker vassals and subjects; but utterly unlike them must their conduct be. Their greatness must consist not in lording it over God's heritage, but in their abounding labours; not in aspiring desires to rule, but in humble endeavours to promote the salvation of men's souls. The only laudable ambition Jesus can approve, is the holy strife who shall be most condescending, and the first in every work and labour of love to serve the means; who bear the Christian name. Nor did he, their Master, recommend ought to them, of which himself had not set them an eminent example, who came not to take state upon himself, and he served with earthly pomp and grandeur, but humbled himself to the lowest offices in the service of men's souls and bodies; and, after living the life of a servant, was about to die the death of a slave, that by the sacrifice of himself he might give a ranism for many, even for all those whom the Father had given him, in whose stead he was about to suffer, in order to redeem them from the guilt and power of their sins, and from the wrath of God which they had provoked; and having him therefore for such a pattern of humility, they were peculiarly obliged to copy after it. Note, (1.) The affliction of earthly pomp and splendor is utterly unbecoming those who pretend to be the ministers of the men and humble Jesus. (2.) The church of Christ hath never suffered greater injuries than from the tyranny and oppression of those, who professing to be the successors of the Apostles, seem to have inherited nothing from them, but that lordly, ambitious, and domineering spirit for which Jesus so justly reprimanded them. (3.) The only allowable ambition among the ministers of Christ is, who shall be most humble and serviceable to their brethren, and herein most conformed to their blessed Master's image. (4.) The life which the Lord Jesus laid down, was the price of our redemption; and being accepted of God as complete and full, the redemption obtained by it was eternal: those therefore for whom he died can never more suffer under the Son for which he paid a ranism. 5 O 29. And a Mark v. pl. Luke xviii. 33. b Chap. ix. 27. c No. 1a. 30. d Mac. xviii. 29. e Luke xviii. a. f Chap. vii. g No. xxx. h Luke i.7a. 29. * And as they departed from Jericho, a great multitude followed him. 30. ¶ And behold, two 'blind men sitting by the way-fide, when they heard that Jesus passed by, 'cried out, saying, Have mercy on us, O Lord, thou son of David. 31. And the multitude rebuked them, because they should hold their peace: but 'they cried the more, saying, Have mercy on us, O Lord, thou son of David. 32. And Jesus stood still, and called them, and said, 'What will ye that I shall do unto you? 33. They say unto him, 'Lord, that our eyes may be opened. 34. So Jesus had compassion on them, and touched their eyes: and immediately 'their eyes received sight, and they followed him. Advancing still towards Jerusalem, Jesus and his disciples passed through Jericho, attended as usual by a vast multitude, whom curiosity to hear or see his miracles, define to learn, or want of his healing influence, had drawn together; when behold a wondrous influence of his power and compassion appears. 1. Two blind men, beggars, sat by the way-fide, and hearing from some of the multitude, that the famed prophet of Nazareth, who had wrought so many miracles, was passing by, they immediately concluded it a most providential circumstance, and with united and loud supplications cried out unceasingly, Have mercy on us, O Lord, thou son of David. Note, (1.) In these blind beggars we may behold a lively emblem of our souls. Our understanding is darkness, and we utterly deftone of all good, perishing inevitably in want and wretchedness, unless the divine mercy respect our misery and relieve us. (2.) They who feel their real State, will cry after Jesus, the only hope of the miserable and the deftitude. (3.) Providential opportunities should be improved; if we neglect them now, they never may return. 2. They made so loud a noise, and cried so vehemently, that the multitude rebuked them as troublesome, and had them be silent. But this only made them redoutable their prayers, saying, Have mercy on us, O Lord, thou son of David: Thou, who art in able to help us, whose tender mercies have been so often extended to others, let our pitiable case engage thy notice, and move thy wonted compassions. And herein they have set us a noble example, (1.) Of fervent prayer. Their wants were great; they felt them with deep sensibility; therefore they cried so loud, So persevering: So should we do. We may meet with many discouragements in seeking Christ; but these, instead of silencing our prayers, should quicken our importunity. (2.) Of confident faith. They were fully persuaded, that what they asked, he was willing and able to grant them. His power as the Lord, his office as the Son of David, emboldened their trust in his mercy. It is by faith we must thus in every distressed honour Jesus by calling our care upon him, pleading his name as the ground of our confidence. (3.) Of deep humility. They ask for mercy alone, referring themselves entirely to him for the manner in which he pleases to dispense it to them. We have no merit; can claim nothing at God's hands; deserve nothing but wrath and hell: all our hope is in his boundless grace, to supply all our poverty and wretchedness, to pardon our guilt, and bestow the gifts of his Spirit to deliver us from the power of our sin. This mercy grant, O Son of David! 3. Christ, who had heard their cries, and knew what rebukes they had met with, stood and called them to him; for he delights to revive the spirit of the contrite, and to relieve the wants of the miserable. He bids them therefore prefer their request, intimating his readiness to grant the mercy they had so importunately sought. Note, The promises of Christ give an unlimited hope to our prayers: we can ask nothing really good for us, which Jesus is not willing to bestow. 4. The poor blind men have a ready answer; Lord, that our eyes may be opened. They ask not for silver or gold, but for a boon for more difficult to be granted, which yet they are assured be can easily bestow. We have need to prefer the same prayer every day; and would to God we were more deeply affected with our spiritual blindness, that our applications might be more frequent and fervent. 5. Their cure is immediate. The compassions of Jesus left them not in suspense: he touched their eyes; a flood of day instantly broke upon them; and joining the company, they joyfully followed him, testifying their gratitude, love and praise. Note, They who are enlightened by the Redeemer's grace, will from that moment cleave to him in his holy ways, and gratefully labour to advance his glory. The death and reformation of Jesus Christ are the true grand hinges upon unkind our education turns; and therefore the higher of his sufferings, even unto death, and his rising again, is more particularly recorded by all the Evangelists than any other part of the days. We have here, 1. The public entry which he made into Jerusalem, upon the first day of the pagson-tueck, ver. 1—11. 2. The an- therity be conveyed there, in changing the temple, and driving out of it the buyers and sellers, ver. 12—16. 3. The emblem he gave of the State of the Jewish church, in carrying the barren fig-tres, and his discourse with his disciples thereupon, ver. 17—22. 4. His justifying his own authority, by appealing to the baptism of John, ver. 23—27. 5. His showing the infidelity and abhority of the chief priest; and others, with the repentance of the public-cure, illustrated by the parable of the true sins, ver. 29—31. 6. His reading the deem of the Jewish church for its untruthfulness, in the parable of the vineyard let out to unthankful by-bundance, ver. 33—40. 1. AND when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them, Go into the village over-against you, and straightway ye shall find an as tied, and a colt with her: loose them, and bring them unto me. 3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4. All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5. 'Tell ye the daughter of Son, Behold, thy king cometh unto thee, meek, and fitting upon an as, and a colt the fool of an as. 6. And the disciples went, and did as Jesus commanded them, 7. And brought the as and the colt, and put on them their clothes, and they set him thereon. 8. And a very great multitude spread their garments in the way; 9. there cut down branches from the trees, and steered them in the way. 10. And the multitudes that went before, and that followed, cried, saying, 'Hosanna to the son of David: Bleffed is he that cometh in the name of the Lord, Hosanna in the highest. 11. And when he was come into Jerusalem, all the city was moved, saying, Who is this? 12. And the multitude said, This is Jesus the prophet of Nazareth of Galilee. Being about to offer himself as the true paschal Lamb for the sins of his people, our blessed Lord determined to make his triumphant entry first unto Jerusalem, as a prelude to those more exalted honours, to which on his resurrection from the dead he should be advanced. We are told on his approaching the suburbs, where he halted. 1. The preparations he ordered to be made. We find no heralds first to clear the way; no guards surmised his glittering car; no music fills the air with harmony; no officers of State with gorgeous robes attend their mighty sovereigns. The lovely Jesus despised this pageantry; it fitted not his State of humiliation; and therefore, though he could in an infant have commanded down cherubic legions to attend his steps, and made the clouds his charlons, he chose his poor disciples to be with him, and seated on an as a colt, nor even that his own, determines thus to make his public entry. Yet even here he takes occasion to display his divine omniscience, and influence over the spirits of men; sending his disciples to the village over-against them, directing them where to find the as tied with her foul; assuring them, that if any man offered to quellum them for loosing the as, it would be sufficient to say their Master wanted them, and he would immediately let them go. 2. The fulfilment of the scripture herein is particularly remarked. Long before had the prophets Isaiah and Zechariah presided this event; Tell ye the daughter of Zion glad tidings of great joy: Behold, admire and adore him, thy king, the long-expected Messiah, cometh unto thee, bringing salvation; meet as a lamb, to bear every indignity for Zion's sake, and gentle to rule with a scripture of love in the hearts of his people; fitting upon an as, and a colt the fool of an as; like one of the ancient judges of Israel, and in such humility as was best suited to that character he bore. Note, Christ is Zion's king: his happy subjects may well rejoice in his power and love; but let his enemies tremble; though he comes now like a lamb, he will shortly roar against them as a lion. 3. The disciples having obeyed their Master's orders, and brought the as with her colt, they spread their garments on them, and seated him thereon; and with every expression of exultation and joy, which this poor and, to human view, despicable multitude could shew, they suffered him into the city, spreading their garments instead of carpets on the ground, or hanging them by the way-fide; cutting down boughs of trees, and stewing them by the road; carrying palm-branches in their hands, (John xii. 13.) as in the feast of tabernacles, and uttering with loud Hosannahs their triumphant soaps of praise, welcoming their ardent Messiah, the Son of David, who came with divine authority from on high; willing him all prosperity, honour, happiness, and glory; praying for the appearing of his kingdom, and that his throne might be exalted over all; and calling on the heavenly hosts to join in their blessings, praise, and adoration. Note, (1.) The coming of Jesus into the sinner's heart 2. Christ answers their demand by another. He knew how to confound them, whilst they thought to silence him, and is ready out of their own mouths to condemn them. The benefits of John, was it of heaven, or of men? Was he commissioned from heaven, or went forth at his own will, or under merely human authority? The question was short, but the dilemma to which it reduced them, was inextricable. They plainly saw, if they should say, John acted under a divine commission, then Christ would have an immediate proof of his own, and they would be inexcusable for not receiving him as the Messiah, to whom John bore witness. On the other hand, their own honour, lives, and safety, were at stake; the people being fully persuaded of John's prophetic character, which should they deny, they justly apprehended least they should be shamed like blasphemers; and therefore, contrary to their own convictions, they chose to confess ignorance, and tell a lie, rather than own the divine mission of the messenger, which would, in its consequence, devolve the divine authority of Jesus. But if they thus wilfully chose to appear ignorant in one case, our Lord was fully vindicated in refusing to give them farther satisfaction about himself, seeing it was in vain to talk with those, who had first resolved not to be convinced. Nate, (1.) Worldly minds are uniparkably more influenced by the fear of men, than by the fear of God. (2.) Many are more afraid of shame than sin, and therefore hesitate not at a lie concerning their thoughts and apprehensions, their affections and intentions, their remembering or forgetting things, &c., because they flatter themselves nobody can disprove them: but there is a searcher of hearts, from whom no secrets are hid. (3.) If men wilfully shut their eyes against the truth, it is in vain to reason with them any farther. 28. ¶ But what think you? A certain man had two sons, and he came to the first, and said, Son, go work to day in my vineyard. 29. He answered and said, I will not: but afterward he repented, and went. 30. And he came to the second, and said likewise. And he answered and said, 'I go, sir; and went not. 31. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, 'Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. 32. For 'John came unto you in the way of righteousness, and ye believed him not: 'but the publicans and the harlots believed him. And 'ye, when ye had seen it, repented not afterward, that ye might believe him. Having silenced their cavils, he makes an attack upon their conscience, in a parable, with an application to them. 1. We have the parable itself. A certain man had two sons, whom he sent into his vineyard to work: the one appeared at first refractory, unatistical, and refused to obey his father's commands; but afterward, reflecting on his ill conduct, he was sorry, repented, and went to his work: the other no sooner was bid to go than with profound respect he promised immediate obedience, but never went. The question which did his father's will was too evident to admit of hesitation, and they allow the penitent to be the dutiful son. Nate, (1.) God is our father; he commands his children to serve and glorify him; by our relation to him obedience is our duty, and should be our delight. The day of life is the day of labour, and should therefore diligently be improved by us. But, (2.) Such is our vile nature, that we are rebellious children, reside to bearers, yea, dare to say, We will not serve him, but our own lusts and pleasures, and infinitely turn from him, every one in his own way. (3.) Whenever by divine grace we are led to repent and return, God in Christ is graciously pleased to receive us, to forgive our wickedness and insolence; again he permits us to be employed in his service, and restores us to his regard. (4.) Whilst some prove better than they promise, others prove the very contrary; make fair professions of love to Christ and his service, but never go farther; Christians in word and in tongue, but not in deed and in truth. 2. Christ applies the parable to those who were before him; the primary scope of which is to shew, that publicans and harlots, repenting, would enter the kingdom sooner than they; and probably he hath an eye here into the Gentiles, who would repent and be converted by the gospel, when the Jewish nation, for their impenitence and unbelief, would be rejected. And this had evidently appeared in the effects of John's ministry, who came as the way of righteousness; his life remarkably exemplary, his doctrine directly tending to lead men to repentance, and saith in the Messiah; whereby he proved his mission from God: but notwithstanding ye believed him not: though you pretend such respect for God, as the second son did for his father, you did not receive John's testimony, nor believe the doctrines he preached; but the publicans and harlots believed him, were convinced of their guilt and danger, received his testimony concerning Jesus, repented and were baptized: and, notwithstanding those remarkable fruits of his ministry, which served to evidence the divine power and authority which accompanied his word, ye, whom ye had seen it, repented and afterward, that ye might believe him, but continued ultimately hardened against every method of conviction. Nate, (1.) The success of our ministry is one of the best testimonials of our mission from God. (2.) Formal professors are much more difficultly wrought upon, and seldom converted, than curable sinners. Servicemen in the ceremonials of religion, and the pride of duties trusted upon for righteousness, are among the thought holds of lixten in the human heart. (3.) Wherever the gospel comes in power, converting publicans and harlots, there will it leave those inexcusable who, beholding its efficacy on others, still contradict, and blaspheme, and reject the counsel of God against their own souls. 33. ¶ Hear 'another parable: There was a certain houtholder 'which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to hushandmen, and went into a far country. 34. And when the time of the fruit drew near, he sent his servants to the hushandmen, that they might receive the fruits of it. 35. And the hushandmen took his servants, 'and beat one, and killed another, and stoned another. 36. Again he sent other servants, more than the first: and they did unto them likewise. 37. But last of all he sent unto them his son, saying, They will reverence my son. 38. But, when the hushandmen saw the son, they laid among themselves, 'This is the heir, 'come, let us kill him, and let us seize on his inheritance. 39. And they caught him, and 'cast him out of the vineyard, and slew him. 40. When the Lord therefore of the vineyard cometh, what will he do unto those hushandmen? 41. They say unto him, He will miserably destray those wicked men, and 'will let out his vineyard unto other hushandmen, which shall render him the fruits in their seations. 42. Jesus saith unto them, Did ye never read in the scriptures, 'The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43. Therefore say I unto you, 'The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44. And 'whosever shall fall on this stone, shall be broken: but 'on whomsever it shall fall, it will grind him to powder. 45. And when the chief priests and Pharsises had heard his parables, they perceived that he spake of them. 46. But when they sought to lay hands on him, they feared the multitude, because 'they took him for a prophet. Another parable, nearly of the same import as the former, is here delivered. We have, 1. The priviless which the Jewish church had long enjoyed, represented by a vineyard let out to hushandmen. They had been planted in a pleasant land, stoned round by God's peculiar care, blessed with the means of grace; in the midst of them he had set up his altar, manifested his presence, depusted his lively oracles, instituted divine ordinances, appointed a holy ministry: nothing that could conduce to their fruitfulness or defence was lacking: and therefore, having settled their consituation at Sinai, or at the dedication of the temple, retiring between the cherubim, he committed to the chief priests and essers the care of his church, for the edification of which they were required, as hushandmen in a vineyard, to labour. Nate, (1.) Christ's church is his vineyard, and under his especial care, whilst the world in general lieth in wickedness. (2.) Ministers in the church must labour in the word and doctrine: a life of safe, indolence, and self-gratification, is inconssient with this sacred employment. 2. Enjoying such means and mercies, God justly expected their profiting should appear, and sent accordingly his prophets to remind them of their obligations, and stir them up and direst them to the discharge of them, that they might, in the fruits of grace and righteousness, render that tribute to God which was so much his due. 3. The hascness and cruelty of the hushandmen to these divine mestengers was astonishing. They abused, insulted, and perfected the prophets, and even went so far as to imbrue their hands in their blood, Yor. xx. 2. Nek. ix. 26. 2.Chrns. xxiv. 21. and when the Lord, in his patience and pity, sent others in succession, to see if at last some change might be wrought, the rising generation repented all the wickedness of their forefathers. Nate, (1.) It hath been the lot of all God's faithful ministers from the beginning to suster perfection; and none have been deeper in this transspension than those who by testine and prosestion filled the most distinguished places in his church. (2.) God's 16. This parable is a comment on the text which concluded the foregoing chapter, and represents as to the gospel disposition, and this with particular application to the Jews and Gentiles; the former of whom were ever for excluding the latter from all the blessings of the Messiah's kingdom, and could never endure the thoughts of the heathen being admitted to equal privileges with themselves. But to God had ordained; and though for their fathers' sakes the first suffers of the gospel were to be made to them, yet the Gentiles were shortly to be admitted follow heirs, and of the time body. More generally the parable may also represent on us the sovereignty of God in the disposition of his gifts of grace and glory. As he is deince to none, he may do what he will with his own: may believe his blessings in time, measure, manner, as he pleases; and reward according to the good planterest his will. 1. We have no account in this parable of the agreement made with the labourers by the mother of the vineyard. The vineyard may represent the church; the mother, the Lord Jesus; the labourers, as many as the Lord our God shall call; the marketplaces, the world, that lieth in wickedness; whom, till he comes to hire us, we are idle, unemployed, or work, employed in mischief; serving divers lafts and pleasures, and doing no work God is pleased with, or that can bring any revenue of glory to him. Our work for which we are engaged is caring for the soul, and in this service our own benefit, as well as God's glory, is considered; for indeed, if we be righteous, what do we unto him? yet God is pleased to hire us to labour for ourselves, and, as the reward of grace, to promise us the wages of spiritual and eternal blessings, signified by the Roman penny, about seven-pence halspenny in value, the usual hire of a day-labourer. The day of life is our working nation, a short moment, in which we have much to do, and therefore are called to do it with our might, before the night cometh when no man can work. And if the burden be mercy, or the best excuse, the time is short, the shadows of the evening are halting on, and the night of death will dislodge us to our eternal rest. The different hours may represent, (1.) The calling of Jews and Gentiles; the early morning call may point to the ministry of Christ; the third hour, to that of the Apostles sent to the last three of the house of Israel; the sixth and ninth hours may refer to their preaching still to those of Judea only, and to the dispersed among the Gentiles for a time; till at the eleventh hour the call was enlarged to the heathen world, to those who had never heard the glad tidings of salvation before, and then readily accepted the invitations of entering into the vineyard of Jesus. (2.) The different ages of those who are effectually called of the Lord. Some are brought home to him in childhood, as Timothy. From early youth, like good Josiah, their heart is tender, and grace begins its blessed work, engaging them to give themselves up to the service of their Redeemer. Others at different periods are called to Jesus, forered by grace, in the very prime of life, from their gay pursuits; or as they are first entering on the world, brought out of it to follow Christ. Some are stopped, after a long career in evil, and in their declining years mercifully constrained to bow to the Redeemer: and a few, even at the eleventh hour, bending to the grave under decrepit age, are made signal monuments of divine mercy and sovereignty, and proofs of his ability to save to the watermound. No bonds of custom in sin, no letters of worldly connections, no length of time, or depth of corruption, prevent the efficacy of God's grace towards his choice. It is happy for those who begin sooner; but it is never too late. Whilst the day lafts, the call still is, Wherefore will, let him come; but we may not trite with the moment of opportunity: eternity is at stake; and therefore to-day, whilst it is called to-day, we must embrace the gracious invitation. 2. The evening came, the labourers were called, their wages paid, and each received a penny. The evening is the end of time, when the great account will be settled, and all, both Jews and Gentiles, will appear at the judgment-seat of Christ, the great forward, to receive according to the things they have done in the body. He is represented beginning with the last, and giving to each the same reward; for as the wages is not of debt, but of grace, in heaven (as some connover) all shall enjoy the same perfect measure of glory; at least, every vessel, if there be a diversity of capacities, shall be full. 3. They who had entered the vineyard first, seeing the rest thus recompense, supposed their labours entitled them to more than their agreement, and therefore were disappointed when they received no more than a penny, and began to murmur and complain, as if an injustice had been done them in making those their equals in the wages, who had so much later in the day entered upon the work. And this represents the case of the Jews, who, because they were the ancient people of God, were first called, and had enjoyed peculiar privileges beyond any other nation, would thus have monopolized the advantages of the Messiah's kingdom, or at least have possessed its chief honours, and could not endure the thought that the Gentiles should be made their equals, and share the same grace and glory with them. 4. The matter of the vineyard silences the murmurers, addressing himself to one of them, saying, Friend, I do thee no wrong, &c. There could be no injustice done him, if he had the full sum agreed for; and therefore he ought to be content. He had a right to dispose of his own money as he pleased, and if he chose to give unto the last a penny, as well as to the first, it were wicked and envious to expire against the gracious giver. And all this is true, not only with regard to the Jews and Gentiles, but generally with regard to all mankind in general. (1.) God, who is justice itself, neither can nor will do wrong to any. (2.) His gifts of providence and grace are his own; and as none hears a title to either, though they on whom he is pleased to believe them have reason to be thankful, they from whom he withholds them have no just cause to complain. (3.) If we can claim any thing from God as our own, it is only in virtue of his gracious promise, not on account of our defect. (4.) We This chapter is a continuation of Christ's discourse in the temple, and or these days before he died: his discourse then are largely recorded, as being of special weight and consequence. In this chapter we have, 1. Instructions given, by the parable of the marriage-paper, concerning the rejection of the Jesus and the calling of the Gentiles, ver. 1—10. and, by the doom of the graft that had not the wedding-garment, the danger of hypocrisy in the profession of Christianity, ver. 14—14. 2. Disputes with the Pharisees, Saddes, and forbes, who opposed Christ. (1.) Concerning paying tribute to Cæsar, ver. 15—22. (2.) Concerning the resurrection of the dead and the future, See, ver. 23—33. (3.) Concerning the great commandments of the law, ver. 34—40. (4.) Concerning the relation of the Messiah to David, ver. 41—40. 1. AND Jesus answered and spake unto them again by parables, and said, 2. 'The kingdom of heaven is like unto a certain king,' which made a marriage for his Son, 3. And 'sent forth his servants to call them that were bidden to the wedding: and they would not come. 4. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: 'my oxen and my fatlings are killed, and all things are ready: 'come unto the marriage. 5. But they made light of it, and went their ways, 'one to his farm, another to his merchandise: 6. And the remnant took his servants, and 'entrated them spitefully, and there them. 7. But when the king heard thereof, he was wroth: and 'he sent forth his armies, and destroyed those murderers, and burnt up their city. 8. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9. Go ye therefore 'into the high-ways, and 'as many as ye shall find, bid to the marriage. 10. So those servants were out into the high-ways, and 'gathered together all, as many as they found, both bad and good: and the wedding was furnished with guests. 11. 8. And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: 12. And he saith unto him, Friend, how camelt thou in hither, not having a wedding-garment? and he was speechless. 13. Then said the king to the servants, Bind him hand and foot, and take him away, and 'call him into outer darkness: there shall be weeping and gnashing of teeth. 14. 'For many are called, but few are chosen. This parable is in import much the same as the foregoing, showing the rejection of the Jewish people for their obstinate infidelity, and the calling of the Gentiles consequent thereupon. The gospel dispensation is compared to a magnificent entertainment made by a king on the marriage of his Son, which represents the rich provision made for poor sinners, and the gracious invitation sent to them by the great bridegroom of his church, Christ Jesus, the Son of the eternal King. We have, 1. The rich provision made on this occasion. The oxen and fatlings are killed, with all that vast abundance which became the royal table; signifying those spiritual blessings which a poor and perishing sinner needs, such as the pardon of sin, acceptance with God as righteous, a sense of his love, the comforts and graces of the Holy Ghost, spiritual supports to carry him through the journey of time, and the glorious hope of the enjoyment of God in eternity. And these afford the richest feast for a sinful soul. 2. The repeated calls sent to those who had been invited, urging their attendance. Thus in particular the Lord sent out the seventy disciples to call the Jewish people; and, when they refused to hearken, he again, after his resurrection, sent forth his apostles and evangelists, with greater vehemence to urge their coming, having now perfected the redemption of his people by the one oblation of himself, and fully obtained for them all spiritual blessings in heavenly things. He invited them therefore once more to join themselves to the Lord, and take him as their covenant head and glorious bridegroom. And thus in general, by his ministers to the end of time, doth the Lord send forth his gracious invitations to miserable sinners, returning them to come and secure their own happiness, he reconciled to God, and partake of the gospel feast, where all things are ready which they can wish or need; where Jesus is ready to receive them, the Father to pardon and bless them, the Spirit to comfort and strengthen them. Well therefore may we wish ourselves to beseech men, as they value all that is dear to them, Come unto the marriage. 5 P 3. The 3. The folly and wickedness of those who were invited appear in striking colours; at first in a careless and infolent refusal of the favour done them; and afterwards, when exorbitant with, and again intracted to comply, by a contemptuous treatment of the message, and a more cruel treatment of the madnesses: some slighted and despised the offer, preferring their worldly avocations, and pretending more necessary engagements; whilst others, provoked with the impatience of the servants, not only infolited and reviled them, but even in a rage imbued their hands in their blood. Thus it happened to the first preachers of the gospel: the Jewish people slighted their admonitions, and, instead of harkening to the word of salvation, were the latter perficcients and murderers of those who preached it. Nor were they singular herein. The same invitation hath ever since, to this very day, met with very much of the like treatment. Many continue to make light of Christ; negligent about the concerns of their immortal souls, their pleasures, their gains, their worldly engagement, occupy all their hearts, and they have neither leisure nor inclination to mind the concerns of religion. They are engrossed with the cures of life, and cannot about so many other things, that, they pretend, they cannot attend to the one thing needful. Thus thousands turn their backs on Christ; their farm and their merchandise occupy them wholly, and the calls of the gospel find no entrance into their deaf ears. Whilst others, exasperated at being disturbed in their forbid purifiers by the zealous ministers of God, hate and revile them, and would, but for human restraints, renew the former perfections. They who preach the gospel must expect to suffer for it. 4. The offended monarch, in righteous wrath, to vindicate his honour and avenge his servants wrongs, sent forth his arms, destroyed these murderers, and burnt up their cities. The Roman armies, at God's command, thus destroyed the Jewish nation and burnt up Jerusalem, as the punishment due to them for rejecting and murdering their Messiah and his murders. And the like vengeance awaits all that obey not the gospel, and perfectate the practises of it: wrath will shortly come upon them to the unturned. 5. The calling of the Gentiles was a consequence of the rejection of the Jews. God's feast shall not be prepared in vain. When they who were first hidden therefore by their zealots were judged unworthy a place in his kingdom, he sent forth his servants into the heathen world, with a general invitation, to preach the gospel to every creature. Which commission they readily executed, inviting all of every rank and station, and sincere of every degree, to come to Jesus Christ, with assurances of a ready welcome from him. And thus the Christian church was filled with an innumerable multitude of converts; some really and truly turned to God, others but false-hearted and hypocritical professors. Nate, (1.) Christ will have a church and people in the world, however many reject the gospel. (2.) The invitation is general. God indeed knoweth those that are his: we do not; therefore must preach the gospel to every creature. (3.) Under the dispensation of grace by Jesus Christ, all petty distinctions between one sinner and another are in a manner abolished; as the least sinner must mentally perish without it, the greatest have a full and free redemption offered in him. No man precludes through the greatness of his Son, but through his unbelief and neglect of the gospel. (4.) The visible church is a most multitude, and will continue to fill the great day of separation: we may expect to find in it bad, as well as good. 6. The discovery, conviction, and condemnation of hypocrites in the church is represented by the king's wife to his guests; where observing one without a wedding-garment, (which probably might be provided for the guests) on their occasions, and therefore the neglect was criminal, especially if he preferred his rage before the bright garments which he ready for him; he marched him with a startling enquiry how he dared include himself there without the wedding-garment; and, (precludes) at the question, his silence confessed his guilt. Shocking therefore as a malefactor, the king commands him to be dragged from the room illuminated for the bridal feast, and thrust into the darkness without, to be found, with unavailing expressions of better anguish, his presumption, sin, and folly. Where we may observe, (1.) The particular notice the Lord takes of those who preach to believe in him: he trình the heart. Hypocrisy may deceive men, but not God. The day will come when the faith-hazard shall be detached, either by filling provisions in this world, or at the appearing of the King upon his throne. May we now to judge ourselves, that we may not then be judged of the Lord! (2.) The wedding-garment here seems to be the righteousness of our Redeemer, provided for us to put on. And it is not sin, and will be our ruin, that through ignorance we know not the want of it, or through pride reject it, and dare to appear before God in the filthy rage of our own righteousness, which cannot come out there. (3.) They must not be speechless in the day of God, who in profession have joined in the outward ordinances, whilst their faith hath never put on Christ, nor their hearts been confessed to his image. (4.) Hypocrites in the church will receive the fourth summation in eternal moments, doomed to suffer agonies unutterable and in- conceivable, and filled with the most excruciating rage, horror, and despair. 7. The parable concludes with the repetition of the disreaction Christ had made before, that many are called, but free of sin. An alarming notice, to examine ourselves whether we be in the faith; how we come in to the Lord's table; when permanen we are clothed with; and how we can bear the matter's piercing eye. 10. Then went the Pharisees, and took counsel how they might teenage him in his talk. 16. And they sent out unto him their disciples, with the Herodians, saying, 'Matter, we know that thou art true, and teach of the way of God in truth, neither can'd thou for any man; for thou regardeth not the person of men.' 17. Tell us therefore, What thinketh thou? Is it lawful to give tribute unto Cefar, or not? 18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19. Shew me the tribute-money. And they brought unto him ye penny. 20. And he faith unto them, Whofe is this image and superforgion? 21. They say unto him, Cefar's. Then faith be unto them, 'Render therefore unto Cefar, the things which are Cefar's: and unto God, the things that are God's.' 22. When they had heard these words, they marvelled, and left him, and went their way. 9. 15-22. Confides in their designs of zealots, the Pharisees, associated with the Herodians, endeavoured to entangle him in his talk, and by some captions subject of dispute to draw from him some expression whereon to found an accusation against him. So little can the purest innocence, or the most laudable integrity, screen us from the malveolence of wicked men. The Herodians are thought to be a sect of the Jews who were the partisans of Herod, and were zealous for the Roman government and the payment of the tribute, whilst the Pharisees and the rest of the nation abhorred the yoke, and hardly could brook this ignominious badge of servitude. They were therefore proper instruments on the present occasion. 1. The question they put so our Lord was whether it was lawful to pay tribute to Cefar, or not. And they concluded that would necessarily involve him in a dilemma. Should he deny the lawfulness of paying tribute, if not any the Herodians would accuse him to the government as a rebel and incendiary: should he affirm it, the Pharisees thought he would immediately exasperate the people, and give them the wished-for opportunity to destroy him. Nate, it hath been the old practice of Seem's emittances to lay horses for God's servants, and, by catching an unguarded expression, by wilful mistake or designed misrepresentation to blacken and abate them. But there is one who hearseth and judged. 2. To cover this insidious design, they use the deepest expressions of respect. As if, conscientiously disposed to follow the path of duty, and highly venerating Christ's wisdom and piety, they desired his directions for their conduct, persuaded that, being a teacher come from God, no known nor fear of man would sway his determinations. Nate, (1.) The fairest professions often abide the foulest designs. (2.) Their character of Christ should be the pattern for all his ministers. Faithful and true to God themselves, so fear our flattery must tempt them to conceal any thing of the whole counsel of God from others; but, regardless of men's persons, with zeal and simplicity they must discharge their commission, and speak the truth as it is in Jesus. 3. Christ battles their craft and disappoints their designs. He knew the secret wickedness they instituted, and by his question, which shewed his knowledge of their hearts, reproved their hypocrisy: Why tempt ye me, ye hypocrites? Shew me the tribute-money. Out of their own mouths he would silence them, and answer them with their own confessions: for, producing to him a penny, a silver Roman coin, he demanded whofe image and superforgion it bore: and, they replying Cefar's, he answered, Render therefore unto Cefar the things that are Cefar's. As the calming money was the royal prerogative, the circulation of such coin inspired subjection to the person whofe image it bore: there could be no doubt therefore but that, if Cefar's money was regarded as the current coin of the land, there could be no unlawfulness in rendering him the tribute which bore his image, in return for the protection and administration of the civil government, which they received from him. And this interfered not with their religious duties: they must render life unto God the things which are God's. Thus neither could the civil government have come to be offended, nor the Pharisees be able to accuse him without condemning themselves. Nate, (1.) When we have to deal with crafty advertorials, we need be wise as serpents, whilst we are harassed in them. (2.) The mull of hypocrites, however naturally pointed, cannot import upon him who trình the heart. Their hope of concealment is delusion; and whilst they tempt him they destroy themselves. (3.) Captious questions should have have a cautious answer, that, if possible, they who came to ensure us may be confounded themselves. (4.) It is reasonable we should pay tribute to the government from which we receive protection. Christ's servants must on principle be loyal subjects. But, though Cedar has our tribute, God must have our hearts. (5.) We must submit to every ordinance of man for the Lord's sake: but, if human injunctions contradict divine commands, God must be obeyed, and we must be excused to suffer. 4. Though confounded with his reply, they could not but admire his wisdom; and, deduced in their purport, they retired with shame as bullied face, unable to find the least ground for occultation against him. May the Lord ever endorse his mindless with the like wisdom, and enable them to disappear the malice of those who lie in west for an occasion against them! 23. ¶ 1 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24. Saying, Master, 2 Moses said, If a man dies, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25. 3 Now there were with us seven brethren, and the first, when he had married a wife, deceased, and, having no idlen, left his wife unto his brother. 26. Likewise the second also, and the third, unto the seventh. 27. And last of all the woman died also. 28. Therefore, in the resurrection, who is the first of the seven? for they all had her. 29. Jesus answered and said unto them, Ye do err, 1 not knowing the scriptures, 2 nor the power of God. 30. For in the resurrection they neither marry nor are given in marriage; 3 but are as the angels of God in heaven. 31. But, as touching the resurrection of the dead, have yet not read that which was spoken unto you by God, saying, 32. 1 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33. And when the multitude heard this, they were astonished at his doctrine. 6. 13-33. Like Ezekiel's bitter roll, we have here repeated fearful woes, like so many bolts of thunder levelled against these proud full-righteous Pharisees. The general charge against them is their being hypocrites, proved in a variety of particulars; and this being the character God especially abhors, we should be the more jealous over our own fools, that this rank weed of bitterness spring not up under the profession of godliness, and mar the whole. 1. Pretending to be teachers of the law, and possessed of the key of knowledge, infested of explaining the spiritual meaning of all the typical rites, as pointing to Christ; or the purpose of the prophecies which related to him; they fludiously sought to pervert both; commenting upon them on facts a way as most entirely to overturn the true nature of the Messiah's office and kingdom, and led the people to rest on the shadows infested of the substance. Investeed enemies to the gospel, they turned a dead ear to all Christ advanced in proof of his own divine character and mission, and not only rejected him themselves, but used their utmost efforts, employing all their influence, their examples, and their cunning, as prejudice the people against him and his gospel; reviling his person, doctrine, and miracles, and thundering out their anachronies against those who should profess to receive him as the Messiah. 2. They made the cloke of religion fulfillment to the belief purposes of gain and evasion; infirmating themselves into the confidence of helpless widows, on whom, by their long prayers and affected shew of devotion, they imposed, and who happening their piety great as the appearances of it, unstudied them with the management of their affairs, and were directed by their advice; by which means, taking advantages of their superstition and credulity, they decreed them of their substance, and enriched themselves with the spoil of the most cruel inhumanity, as well as belief injustice; for which, though they might escape the censures of men, God, the all-rising Judge, would surely give them greater damnation in the day of resurgence. Note, (1.) The chief wickedness may sometimes be so flared by craft, as to elude the eye of human observation. (2.) The appearance VOL. II. of godliness put on to cover worldly designs, is in God's account the most atrocious of crimes. (3.) Long prayers are not always culpable; it is only when they are for a pretense, that they become an abomination. (4.) There are degrees of misery in hell: some shall receive greater damnation than others, and the most dreadful vengeance of all shall light on the hypocrites' head. 3. They exerted the greatest zeal to make profelytes from the Gentiles, in order to heighten their own reputation, and strengthen their party, and flock at no pains to succeed in their attempts; which, when they had done, they abused the ascendancy they obtained over the confiscences of their converts to inflict the most virulent prejudices into them against Christ and his gospel; making them more bigoted than themselves to the vain traditions of the elders, and more bitter persecutors, even than their matters, of the disciples of Jesus, for 8th ani. a.p. xiv. 2-19. xviii. 5. xviii. 6. Thus their pretended conversion served to render them but tearful more the children of hell than themselves. Note, (1.) Every impenitent sinner and hypocrite is a child of hell, of his father the devil, and doomed to dwell with him eternally. But of these some three greater malignity against Christ and his gospel than others, and these are such usually as fancy themselves converted, and are the disulfide observers of the forms and ceremonies of religion. (2.) The industry these Pharisees used to gain profelytes in to bad a crash, should condemn our negligence and want of zeal, who take so little pains to make converts to Christ and his gospel. 4. They were killed guides, erring through greatness after gain, and deceiving others, misleading them into the most dangerous errors respecting the obligation of oaths; diffusing them between the temple and the gold, the altar and the gifts as if they might swear by the former, and break the oath with impunity; but an oath by the latter was confectioned by obligators; and the reason was clear, because these blind guides made gain of the gold vowed to the temple forever, and of the gifts offered on the altar. But how absurd and foolish this distinction? the temple which fanciled the gold, and the altar which fanciled the gift, must need to be more holy than the gold and gift, which received all their fanciers from being offered there: the oath made by the temple and altar should therefore render be thought more binding, than that made by the gold or the gift. Indeed these kinds of oaths were in themselves evil and profane; but if a man once made them, he was bound to fulfil them. An oath by the altar included all the gifts thereon; as also to swear by the temple, or by heaven, implied an appeal to him who dreadeth there, manifesting his presence between the cherubims, or fitting on his throne most high; and therefore every breach of such oath was direct perjury. Note, (1.) It is a dreadful thing for the poor people, when they who undertake to shew them the way to heaven are blind and ignorant; and it is still more terrible for the blind guides themselves, who will perish under the guilt of those fools they have misled and ruined. (2.) Oaths are sacred; they are an appeal to the heart-deaching God; by him alone we may swear; but if any profanity swear by other things, their profanities will be no plea for their perjury; they are still in conscience bound to fulfil their oath as to the Lord. 5. They were scrupulous about trifles, and negligent of the essential duties of religion. They were most exact in the payment of their tyteles, even to the small herbs of their garden, to the mint, and anise, and cummin; but they omitted the neighbor matters of the law, such as judgment, the due administration of justice, and proceeding the weak and helpless against their oppressors; mercy, the kind relief they should have shown to the distressed; and faith, a dependance upon Christ's care and love, and the grateful return due in consequence thereof. These they should have practised, as the most important and momentous; whilst matters comparatively trivial deferred but a subordinate regard: but they were such blind guides, corrupt in practice as well as doctrine, they frowned as a goat, or frowned as a goat from their liquors, as if it would choke them; pretended such a scrupulous attention to avoid the half sin, and practise the nicest morality; whilst they could fumble a camel, making no conscience in secret of the most enormous crimes, to gratify their pride, their covetousness, and their malice, like ver. 14. chap. xxvii. 6. John xviii. 28. Note, (1.) The payment of our tyteles to the uttermost farthing Christ commands; This should be more done. They who are unjust to God's ministers in withholding their does, are worse than even these Pharisees. (2.) The practice of one duty can never be pleaded as a complication for the neglect of another; and much less can observances merely ceremonial excels the neglect of these weighter moral precepts, judgment, mercy, and faith. (3.) Many pretend a scrupulous conscience in trifles, who, when any thing important to them is at stake, hesitate not at committing the most flagrant immoralities. 6. Their religion consisted in mere externals, whilst their hearts continued utterly corrupt and defiled. They were very curious about washing their cups and platters, and placed much purity in this; whilst they cared little by what oppression they got the provision they eat out of them: at least, their inward houses, and for a pretence make long prayer; therefore ye shall receive the greater damnation. 15. Wo unto you, scribes and Pharisees, hypocrites; for ye compaes sea and land to make one proolytes, and when he is made, ye make him twofold more the child of hell than yourselves. 16. Wo unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. 17. Ye fools, and blind: for whether is greater, the gold, or the temple that fanfelfieth the gold? 18. And whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19. Ye fools, and blind: for whether is greater, the gift, or the altar that fanfelfieth the gift. 20. Who therefore shall swear by the altar, sweareth by it, and by all things thereon. 21. And which shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22. And he that shall swear by heaven, sweareth by the throne of God, and by him that fiftieth thereon. 23. Wo unto you, scribes and Pharisees, hypocrites; for ye pay tythe of mint, and anile, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24. Ye blind guides, which strain at a goat, and swallow a camel. 25. Wo unto you, scribes and Pharisees, hypocrites; for ye make clean the outfide of the cup and of the platter, but within they are full of extortion and excels. 26. Thou blind Pharisees, cleanse firft that which is within the cup and platter, that the outfide of them may be clean also. 27. Wo unto you, scribes and Pharisees, hypocrites; for ye are like unto whited fepulches, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleannets. 28. Even fo ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29. Wo unto you, scribes and Pharisees, hypocrites; because ye build the tombs of the prophets, and garnish the fepulches of the righteous. 30. And say, if we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31. Wherefore ye be witneffes unto yourselves, that ye are the children of them which killed the prophets. 32. Pill ye up then the measure of your fathers. 33. Ye serpents, ye gogeration of Like Ezekiel's bitter roll, we have here repeated fearful woes, like fo many bolts of thunder levelled against these proud full-righteous Pharisees. The general charge against them is their being hypocrites, proved in a variety of particulars; and this being the character God especially abhors, we should be the more jealous over our own fools, that this rank word of bitterness spring not up under the profession of godlinefs, and mar the whole. 1. Pretending to be teachers of the law, and possessed of the key of knowledge, instead of explaining the spiritual meaning of all the typical rites, as pointing to Christ; or the purpose of the prophecies which related to him; they fludiously sought to pervert both; commenting upon them in faith a way as much entirely to overturn the true nature of the Messiah's office and kingdom, and led the people to roll on the shadows instead of the inhabitants. Invennoled enemies to the gospel, they turned a deaf ear to all Christ advanced in proof of his own divine character and mission, and not only rejected him themselves, but used their utmost efforts, employing all their influence, their examples, and their cunning, to prejudice the people against him and his gospel; reviling his person, doctrine, and miracles, and thundering out their anethomies against those who should profess to receive him as the Messiah. 2. They made the cloke of religion fulsierient to the bafest purposes of gain and evasion; infirmating themselves into the confidence of helpless widows, on whom, by their long prayers and affeated shew of devotion, they imposed, and who supposing their piety great as the appearances of it, marched them with the management of their affairs, and were directed by their advice; by which means, taking advantage of their superstition and credulity, they forced them of their faithfulness, and enriched themselves with the spoil of the most cruel inhumanity, as well as bafest injustice; for which, though they might escape the crouches of men, God, the all-feeing Judge, would surely give them greater damnation in the day of resemparence. Note, (1.) The child wickedness may sometimes be so flared by craft, as to elude the eye of human observation. (2.) The appearance VOL. II. of godlinefs put on to cover worldly designs, is in God's account the most atrocious of crimes. (3.) Long prayers are not always culpable; it is only when they are for a pretence, that they become an abomination. (4.) There are degrees of misery in hell: some shall receive greater damnation than others, and the most dreadful vengeance of all shall light on the hypocrites' head. 3. They exerted the greatest zeal to make proolytes from the Gentiles, in order to heighten their own reputation, and strengthen their party, and flock at no pains to succeed in their attempts; which, when they had done, they abused the ascendancy they obtained over the consciences of their converts to inflict the most virulent prejudices into them against Christ and his gospel; making them more bigotied than themselves to the vain traditions of the elders, and more bitter persecution, even than their masters, of the disciples of Jesus, See Acti. 45. xv. 2-19. xviii. 5. xviii. 6. Thus their pretended conviction served to render them but twofold more the children of hell than themselves. Note, (1.) Every impenitent sinner and hypocrite is a child of hell, of his father the devil, and doomed to dwell with him eternally. But of these some shew greater malignity against Christ and his gospel than others, and these are such usually as fancy themselves converted, and are the thrilled observers of the forms and ceremonies of religion. (2.) The indullary these Pharises used to gain proolytes in so bad a cause, should condemn our negligence and want of man, who take so little pains to make converts to Christ and his gospel. 4. They were blind guides, erring through presidents after gain, and deceiving others, misleading them into the most dangerous errors respecting the obligation of oaths; distinguishing between the temple and the gold, the altar and the gift; as if they might swear by the former, and break the oath with impunity; but an oath by the latter was condescending obligatory; and the reason was clear, because their blind guides made gain of the gold vowed to the temple service, and of the gifts offered on the altar. But how absurd and foolish this distinction? the temple which fanfelfied the gold, and the altar which fanfelfied the gift, must need be more holy than the gold and gift, which received all their fanfelfies from being offered there: the oath made by the temple and altar should therefore rather be thought more binding, than that made by the gold or the gift. Indeed these kinds of oaths were in themselves evil and profane; but if a man once made them, he was bound to fulfil them. An oath by the altar included all the gifts thereon; as also to swear by the temple, or by heaven, implied an appeal to him who dwelleth there, manifesting his presence between the cherubims, or fitting on his throne most high; and therefore every breach of such oath was direct perjury. Note, (1.) It is a dreadful thing for the poor people, when they who undertake to shew them the way to heaven are blind and ignorant; and it is still more terrible for the blind guides themselves, who will perish under the guilt of those fools they have misled and ruined. (2.) Oaths are sacred; they are as appeal to the heart-sheathing God: by him alone we may swear; but if any profanity swear by other things, their profaneness will be no plan for their perjury; they are still in conscience bound to fulfil their oath as to the Lord. 5. They were scrupulous about trifles, and negligent of the essential duties of religion. They were most exact in the payment of their tythe, even to the small herbs of their garden, to the mint, and anile, and cummin; but they omitted the weightier matters of the law, such as judgment, the due administration of justice, and protecting the weak and helpless against their oppressors; mercy, the kind relief they should have shown to the distressed; and faith, a dependance upon God's care and love, and the grateful return due in consequence thereof. These they should have practised, as the most important and momentous; whilst matters comparatively trivial deferred but a subordinate regard: but they were such blind guides, corrupt in practice as well as doctrine, they drowned at a goat, or drowned for a goat from their liquors, as if it would cheek them; pretended such a scrupulous attention to avoid the leash, and practise the nicest morality; whilst they could fendless a camel, making no conscience in secret of the most enormous crimes, to gratify their pride, their covetousness, and their malice, See ver. 14. chap. xxvii. 6. John xxvii. 28. Note, (1.) The payment of our tythe to the untermost farthing Christ commands; This should be more done. They who are unjust to God's ministers in withholding their dues, are worse than even these Pharisees. (2.) The practice of one duty can never be pleaded as a complication for the neglect of another; and much less can observances merely ceremonial excuse the neglect of those weightier moral precepts, judgment, mercy, and faith. (3.) Many general scrupulous conscience in trifles, who, when any thing important to them is at stake, hesitate not at committing the most flagrant immoralities. 6. Their religion consisted in mere externals, whilst their hearts continued utterly corrupt and defiled. They were very curious about walking their cups and platters, and placed much purity in this; whilst they cared little by what oppression they got the provision they eat out of them: at least, their inward 5 Q. parts ports were very wickedness, whatever specious cloke they threw over their ways. Juilly therefore doth Jesus upbraid them, Thus blind Pharisea! dark to the pollution of thy God; alomite firth thy inmate thoughts, principles, and designs; begin within; be pure in heart, and then you may with confidence contend for an exult conformity to the external rites and ceremonies enjoined by the law. But in their pretext state they were the very reverse of real purity; like whited sepulchres, garnished and glittering without, but within full of pollution and putrefaction, the lively emblem of their hypocrisy and iniquity, lurking under the splendid guile of uncommon piety. Note, (1.) Our hearts are our grand concern; all our ferretes in religion will be acceptable or abominable, as they are truly purified by the blood of Jesus, or left polluted with native guilt and corruption. (2.) They who have never seen, felt, and lamented the plague of their own hearts, must necessarily be blind to all spiritual concerns, since here all vital godliness begins. (3.) The world abounds with whited sepulchres; we need be warned of them, left enthralling shew for reality, we esteem those patterns of piety, who are in fact but sinks of pollution, full of pride, worldly-mindulence, and enmity to the power of experimental religion. 7. They pretended a high veneration for the prophets of old, and, in honour of their memories, built sumptuous monuments for them, and kept them with the nicest care. They made great protections of the respect they would have paid them, had they been so happy as to have lived in their days; and condemned bitterly the wickedness of their forefathers in perfecting and murdering them; protecting against such violence, and that they would have never joined in shedding such innocent blood. Thus by their own confession they allowed themselves the descendants of those who had murdered the prophets; and how much of their spirit they had imbibed, their behaviour towards John the Baptist, and their pall and pretext malicious designs against Jesus, plainly evidenced. Therefore he justly abandoned them to the ruin they have deserved, leaving them to fill up the measure of their iniquities, by crucifying him, the Lord of life and glory, and perfecting even to death his apostles and ministers, till wrath should come upon them to the uttermoth. Ye ferpents, fobble and poisonous; ye generation of vipers, fierce and malignant; thou van ye slips the damnation of hell? In their pretext temper and conduct, it was impossible but that the eternal wrath of God must abide upon them. Note, (1.) Many pretend respect for pall prisoners and good men, who periccate with greatest virulence those who tread in their steps. (2.) The deceitfulness of the heart is great: we are dismayed yet to flatter ourselves, how well we should have done and acted if we had been in other persons circumstances. Many shack the hand-hearted Jews, who left the Son of God to lie in a manger, who heard his doctrine; and saw his miracles, and yet crucified him, mere sinners of a peculiar dye; and had they lived then, they should have welcomed him with rapture to their houses and their hearts; who yet treat his word, his ministers, his peoples with the same contempt and enmity. (3.) God's patience waits long with offenders, but their measure of sin will be full, and then shall wrath come upon them to the uttermoth. (4.) The damnation of hell is to be freely denounced against the impenitent and hypocrites, how unwilling so ever they may be to hear it, or ready to mock at these terrors of the Lord. 34. ¶ Wherefore behold, I send unto you prophets, and wise men, and scribes; and I some of them ye shall kill and crucify, and I some of them shall ye scourge in your synagogues, and I periccate them from city to city: 35. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye flew between the temple and the altar. 36. Verily I lay unto you, All these things shall come upon this generation. 37. O Jerusalem, Jerusalem, whom that killed the prophets, and stoned them which are sent unto thee, how often would I have gathered thy children together even as a hen gathered her chickens under her wings, and ye would not! 38. Behold, your house is left unto you desolate. 39. For I say unto you, Ye shall not see me henceforth, till ye shall say, I blessed is he that cometh in the name of the Lord. 9. 34—39. Their fathers they allowed had persecuted and slain the prophets of the Lord, and they would soon prove themselves genuine descendants from them. 1. Christ foretells what would be their behaviour towards his Apostles and Evangelists. Once more he would give them a trial, by sending to them his ministers, invested with divine authority from him their God and King, who in gift and grace should be no ways inferior to the prophets, with men, and scribes who were before them. But instead of obedience to their word, or respect for their persons, they would just do as their fathers before them, or worse; persecuting them from city to city, scourging them in their synagogues, and putting them to the most ignominious and cruel deaths. See Acts vii. 30. xii. 2. v. 10. xxvi. 12. 2. The measure of all their fathers sirs, which thus they imitated, approved, and exceeded, being full, God would not fail to require at their hands all the blood which had been shed for righteousness, and the first matter, to the blood of the Lord, the first matter, to the blood of Zechariah, the son of Barachiah, or Jehoiada, See 2 Chron. xxiv. 20, 21. whom they flew between the porch and the altar, and was the last matter for the truth recorded in the Old Testament. On this generation Christ affirms them shall all their things come; all the heavy wrath threatened for their forefathers, and the other, and they were not to be found in the other. (1.) Every insult and injury shewn to God's righteous ones, shall, sooner or later, be severely avenged. (2.) The nearer judgments approach, the house they call for repression. 3. Christ particularly laments over the wickedness of Jerusalem, and denounces her doom. (1.) He laments over her wickedness, upbraiding her with ingratitude and impeachment under all the means and mercies she had enjoyed. Thus that belief the prophets, and finally those which are sent unto thee, as blasphemers. Such had been, and would be again her predator; and the great trouble of God have been often thus loaded with the fervent censures, and the most faithful and zealous advocates for them persecuted under the specious pretence of vindicating God's honour, and quackling those whom these pretended zealots are pleased to brand as unthousands or heretics. Yet, says Christ, How often would I have gathered thy children together, even as a hen gathered her chickens under her wings, and ye would not. As man, and a minister of the circumcision, Christ peculiarly regarded Israel for their fathers sake; he wished therefore to engage them to attend his ministry, that by acknowledging him as the Messiah, they might at least prevent the doom with which their rejecting him would be attended. But ye, the Scribes and Pharisees, who prejudiced the people against him, would not; effectually preventing the people from receiving Christ as the Messiah, to do which they in general seem to have been disputed; and thus with their fable guides brought ruin upon themselves and their deluded followers. Note, (1.) They who have fled as Christ for refuge, will find a sump covert from the slain of divine wrath; which all who refuse his salvation will be left exposed to deserved vengeance. (2.) Christ will visit for all the means and mercies men have abused; and a despised and rejected gospel will bring down the heaviest condemnation. (2.) He reads her doom. Your house is left with you desolate. God was now about to abandon them as uncontagable; to leave his temple; and his patience withdrawn, the gold became dim, the fine gold was changed. Nothing, but disolation remained within those once sacred walls, when the divine inhabitants was fled; nor would it be long ere done, those should not be left on another. When God departed, their glory and defence forlorn them: their cries and nation with their temple were now devoted to utter destruction. 4. He takes his sad farewell of that temple he never more would enter; nor would they ever for him after his departure to heaven, till that great day of his appearing and glory, when too late they would be convinced of his being the Messiah, and be glad to join in those descriptions of praise to him, at which they had been so enraged. Some suppose that refers to the conversion of the Jews in the latter day, when they shall welcome that Redeemer their fathers crucified with hozannas, bleffing, and praise. Note, (1.) The day is here when every eye shall behold the once crucified Jesus on a throne of judgment, and then we to those who pierced him! (2.) They who will not see, are justly given up to the blindness of their hearts; and since they would not bow to the sceptre of a Redeemer's grace, they must perish under the rod of his judgment. (3.) If we welcome Jesus now to our hearts, and he is pleased to make them his temple, and by his Spirit to take up his residence therein, then shall the day of his appearing and glory be our exceeding great joy, and we shall risk up to welcome and call him blessed unto cometh in the name of the Lord, to be glorified in his name, and admired of all that believe. In this chapter one letter, 1. The prophets of the destruction of Jerusalem, and the utter ruin of the Jewish church and nation, which was now beginning on, and was dissipated about forty years after; the prophets to their destruction, and this greatness of it; yet looking further to Christ's coming at the end of time, and the implementation of all things, of which that was it upon and figure, ver. 4—31. 2. The practical application of this prophets for the monitoring and quacking of his disciples to prepare for their great and useful things, ver. 32—31. 1. AND Jesus went out, and departed from the temple; and his disciples came to him for to take the new him the buildings of the temple. 2. And Jesus said v. Chap. in v. Rev. in vi. Luke see, 6b. said unto them, See ye not all these things? verily I say unto you, 'There shall not be left here one stone upon another, that shall not be thrown down. 2. Having foretold the defoliations of Zion, Christ took his left farewell of the temple: devoted walls, and went out to return no more. On his departing we are told the conversation that passed between Jesus and his disciples. They were astonished probably at his prediction, perhaps incredulous of its fulfilment, and begged him a moment to behold the magnificent structure, and view the strength and beauty of the fabric. Trashured with national prejudices, they found to have been over-pleased with the outward glory of the building, and thought with regret of its defoliations; but Christ, so far from reversing the fortrence, more awfully confirms it, decreeing its utter and irrecoverable ruin; so that not even one stone should be left upon another; which, by the concurring testimony of inflections, was literally fulfilled, and the very ground ploughed up where the temple stood. Nate, We are not age to look upon outward grandeur with the eye of sense, and to be influenced by the pomp and glory of the world; but the eye of faith sees the vanity of every thing below the sun, and looks above it for all that is truly great, and permanently glorious. 3. ¶ And as he sat upon the mount of Olives, the disciples came unto him privately, saying, 'Tell us, when shall these things be?' and what shall be the sign of thy coming, and of the end of the world? 4. And Jesus answered and said unto them, 'Take heed that no man deceive you. 5. For 'many shall come in my name, saying, I am Christ; and 'shall deceive many. 6. And ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7. For 'nation shall rise against nation, and kingdom against kingdom: and there shall be 'famines, and pestilences, and earthquakes in divers places. 8. All these are the beginning of Sorrows. 9.' Then shall they deliver you up to be afflicted, and shall kill you: and 'ye shall be hated of all nations for my name's sake. 10. And then 'shall many be offended, and 'shall betray one another, and shall hate one another. 11. 'And many false prophets shall rise, 'and shall deceive many. 12. And because iniquity shall abound, the love of many shall wax cold. 13. 'But he that shall endure unto the end, the same shall be saved. 14. And 'this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come. 15. When ye therefore shall see the abomination of defoliation, 'spoken of by Daniel the prophet, stand in the holy place, ('whose readeth, let him understand) 16. Then set them which be in Judea, 'see into the mountains. 17. Let him which is on the baside top, not come down to take any thing out of his house: 18. Neither let him which is in the field return back to take his clothes. 19. And 'wo unto them that are with child, and to them that give such in those days. 20. But pray ye that your flight be not in the water, neither on the sabbath-day: 21. For 'then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22. And except those days should be thorned, there should no flesh be saved: 'but for the elect's sake those days shall be thorned. 23. 'Then if any man shall say unto you, Lo, here is Christ, or, there; believe it not. 24. For there shall arise false christ, and 'false prophets, and 'shall shew great signs and wonders, informeth that ('if it were possible) they shall deceive the very elect. 25. Behold, I have told you before. 26. Wherefore, if they shall say unto you: Behold, he is in the desert, go, not forth: Behold, he is in the secret chambers, believe it not. 27. 'For as the lightning cometh out of the east, and throeth even unto the west: So shall also the coming of the Son of man be. 28. For 'wherefore the cascade is, there will the eagles be gathered together. 29. 'Immediately after the tribulation of those days, 'shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. 30. And 'then shall appear the sign of the Son of man in heaven: and 'then shall all the tribes of the earth mourn, and 'then shall see the Son of man coming in the clouds of heaven, with power and 'great glory. 31. And 'he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Ascending the mount of Olives, opposite to which the temple stood full in view, the disciples, as he sat there, came privately unto him, saying, Tell us, when shall these things be? the destruction of the city and temple: and what shall be the sign of thy coming, and of the end of the world? Ascending to their rooted prejudices they seem still to have expected him to appear as a glorious temporal Messiah; and by his coming, meant not his appearing in the day of judgment; or, by the end of the world, the final consummation of all things; but rather, the end of the present age, and the period of the Jewish ceremony; supposing it probable, that the destruction of the temple would pave the way for the erection of another for more magnificent, when in all the pomp of earthly majesty he would appear, and they should be highly advanced in that universal kingdom they expected him to establish. They were very solicitous therefore to be informed of the signs which should usher him to the throes; and Jesus, to caution them against delusion, to rectify their mistakes, and to caution them in the facts when they should see the predictions accomplished, answers their questions. 1. He cautions his disciples against deceivers. Having rejected the true Messiah, yet impatient for the temporal deliverance they expected from him, the Jews were upon to receive every pretender who sat up in his name; and to the false Christ and false prophets who should arise, were they guilty to be given up, who so obstinately and wickedly had rejected the true. They must pay no regard to the pretensions of these delusions, and turn a deaf ear to their enlistres, who say, Christ as in the desert, or hid in some secret chamber, and ready to appear. Nor are they to be believed, though they may do strange tests, and pretend to work miracles, which will impose upon the credulous. So powerfully indeed will the great seductor play off his illusions, that nothing but God's effectual grace and excruciating promises could preserve even the elect from being deceived: but Christ, who had chester, would keep them; and therefore they must remember these cautions now given them in the day of temptation, (v. 25) which would set them on their guard, and preserve them from seduction. Nate, (1.) The devil and his instruments may do strange things to support the credit of his falling cause, and lying wonders may be wrought that may plague the incantions; but whatever would draw us from Christ must be rejected with abhorrence. (2.) It is the comfort of Christ's real disciples, that it is not possible they should be fatally or finally deceived. (3.) Novel pretensions and opinions in matters of religion are ever to be suspected: there cannot be a news, or another gospel. (4.) We are kept by the power of God unto salvation, yet are warned to be on our guard, as if we were to keep ourselves. He who hath ordained the end, hath also appointed the means. 2. Wars and rumours of wars will precede the threatened destruction. By instructions and seduances against the Roman government in Judea, thousandth miserably perished, which in-define commotions and daughters among themselves prepared the way for their final destruction, when, on their last revolt, the Romans marched their armies to believe and utterly ruin their city and nation. Yet Christ warns his disciples not to be discouraged by these things, so as to dissuasiness their preaching, or be terrified in their minds; for these things must seek some to pass, but the end is not yet; the Jews shall be spared a little longer, to experience other judgments. Nate, (1.) The ravages of war make dreadful work; we cannot but tremble at the alarm; though where the heart is dead on the rock of ages, we shall not be troubled. Nature will thunder, but faith can raise us above our fears. (2.) God's decrees are unchangeable. What he hath ordained, must come to pass; and this should quiet our minds, and silence our mournings: we know he doth all things well. 3. Another sign he gives them of the approaching defoliation. Nation shall rise to against nation, the great commotions being in the Roman empire between the commanders for sovereignty; and there shall be famines, and pestilences, and earthquakes in divers places; all which came to pass before the destruction of Jerusalem; and are called the beginnings of Sorrows; being but the prelude to the pains in which the should expire, as all the temporal judgments which light upon the heads of insects, are but the beginnings of Sorrows, inconceivably bitter as they are spelled. 4. He held them expect a fiery persecution. Far from standing high in the earthly kingdom, with which they hastened themselves, nothing but hostile, unprisonment, and death in all its most terrible forms, awaited them; buted both of Jews and Gentiles for the sake of Christ, and his gospel which they preached. And these tryingless words have awful effects on many who before professed the faith of Jesus, but now, when the cross lay in heaven, would be offended, and apathetic; for suffering these are the Jews for hypocrisy, whose fair profession them is quickly blamed. They studiously seek occasions to quarrel to with religion, and then revolt from it, content to be Christians only as long as it cofts them neither the lofs of safe, inter-reft, or honour; and as apoftates usually turn the bitterest perfecutors, by such false brethren they should be betrayed, and hated with uncommon malignity. Through the concurrence of foch suchsthalnefs amongst profetors, foch comity in their perfecutors, and foch defuding and feducing teachers as would arise, iniquity would peculiarly abound; and, as the consequences of it, the love of many should woe reld. Though perfection would make the flame burn fiercer in fome, many would be glad to foch a shelter from the flame by concealing their profetion, or falling into decays, into feclts and parties, lofe the vital warmth and power of godlinefs, at leaft for a time: for fouls truly alive to God may under temptation suffer much, and, like trees in winter, it cannot be known whether they will ever fering again; but where there is full grace in the heart, there will be a revival, and a return to their first love. But for the comfort of those who approve themselves faithful to these trying times, they shall be saved. The remnant according to the election of grace shall not perift in the furnace of adverftsy, but either comfortably survive their troubles in this world, or have a more abundant recompense in that which is eternal. 5. Namenthstanding all their fufferings, this gofsel of the kingdom, that points the way to the kingdom of grace and of glory, shall be preached in all the world, to which their very perfecutions eminently contributed, (Acts viii. 1-4.) the apolitan and others carrying the glad tidings into all the kingdoms under the Roman empire, and probably beyond its limits, (Col. i. 6, 23.) for a untrufi to all nations, of pardon and peace to those who believed, and as a teftonony against those who perfthed in their infidelity. And all this was done within forty years after our Lord's afcension, and before Jerufalem was deftroyed, and is mentioned as the laft fign of its approaching ruin. 6. Having foretold the figns of the times, our Lord proceeds to inform them of the immediate causes of the defruction, and to direct them how to act when the defolation came up as a flood. They would for the abomination of defolation; the Roman armies compafting their city and the holy place, with flundards flying, on which they have the images of their gods fo hateful to the Jewish nation; and then whosoever read the prophet Daniel, would fee by the event his profetition verified. When this was the cafe, then it was high time for them to flee, and leave the devomed city and country; betaking themselves to the mountains for concealment from the ravages of the invaders. And when the danger was fo near and urgent, not a moment was to be laid: they muft not go into their house, if walking on its roof, to pack up their goods, nor return from the field to carry off their cloaths; but, as they were, inftantly flee for their lives to fome place of fafery, as we are told the Christians immediately did to Pella, on the approach of the Roman army. In this feafon of deftrefs fome will be found in circumftances peculiarly melancholy and grievous: even fouls as are taith child, and grue fouls, which fight will be hereby greatly retarded, and it will be more difficult for them to escape. Also they had need pray, that their fights might not be in the winter, when the incitmentry of the weather and depth of the roads would increafs their calamity; nor on the fathath-day, when many, who fill were attached to the rigid obfervance of that day, would be throughout of travelling, or when the Jews would prevent their journey as contrary to the law. But flee they muft, for in the city Jerufalem during the finge there would be fouls a fceene of misery, horror, and diftrefs, as never before was known, nor ever fhall be, till the time of the consummation of all things; fo that should thefe calamities continue, not one of the Jewish nation would be left. But God having yet a remnant among them, according to the election of grace, and from the defecedants of those who should escape the fword, defigning in fome future day to raifs up a people for himself; be therefore hath fportred thefe calamities days, not dealing with them in that rigour they deferved, but foe his elaft's lake fparing them from an utter extirpation. Now, (1.) In days of tribulation, when God opens a door of escape, we muft thankfully embrace the opportunity. Though we may never fly from duty, we muft not expoft oerfelves to unnecessary danger. (2.) Delays are dangerous; efpenially where our fouls are at flake. The prefont moment only is affeued us to flee for refuge to the mountain of a flavour's grace. (3.) At the worst of times, and in the worst of places, God hath a few, and for their fakes be is gracioufy pleased to fhorren the days of calamity. The man of this wicked world little think how much they are indebted to those whom they often deftfe and abhor. 7. He adds a repeated caution against deceivers, whose fallacious prunises in thefe calamities times would be more milly credited; and pretending to come as the Meftah to refuse the Jewish nation from the Roman yeses, would find many really to receive them, and willing to be defuded with the leaft shadow of hope: and thefe pretended figns and wonders would have a great effect on multitudes; but they muft remember this warning, and reject all thefe impellers. 8. He adores them the ruin of Jerufalem and the Jewish nation should be fudden, irrefiffible, and awful, as when the leaft of lightning darts from the cloud. And as eagles by their quick fcent discover and fitne the carcafe, fo should the Romans, bearing the figure of eagles on their flundards, furtround the city as a corpfe to be devoured by them, and through the land hunt out, teiae, and deftroy this devoured people. Some fuppede there is a reference here to the fwit fpreading of the gofsel through the world, as a light from heaven illuminating the earth, breaking through the clouds of darknefs and fupertition, fenn fu and wide, stranded with moft amazing fuccefs, when immanerable converts eagerly flocked to Chrift, as eagles to the carcafe, which was indeed the caft, but the former fenfe feems to be principally intended. 9. The utter ruin of the occlifeflicted and civil flate of the Jewish nation will then immediately restue. All their glory will depart, all their temple fervice exafe, their entire difperfion be accomplished; metaphorically represented by a tend dire ptilyfe of all the luminaries of heaven, and by a diflution of the very frame of nature. Then will the Meftah, whom they have rejected, appear to execute the threatened vengeance upon them; and all their tribes with depeft anguift and diftrefs will too late mourn their infidelity, and feel the weight of that blood they imprezated on their heads. Ladly, On this final ruin of Jerufalem, the angels of the churches, Chrift's minifters, fhall blow the gofsel-trumpet, and fpread its awful pleading found throughout the earth, which, accompanied with the demonftration of the fipets and power, will be made effectual to the conversion of all the eleft of God thro' the whole earth: and this gofsel will continue to be preached till the end of time, when he fhall have accomplished their number; and then fhall be be revealed from heaven at the day of final judgment, of which this is the type and figure. Though to this single event of the defruction of the Jewish people and nation, I incline to think this prophecy moft immediately applicable; yet probably there is alfo mentioned in it a strong reference to the more awful appearance of the great Judge of quicst and dead in the laft day, which coming will be ustbered in with the fame signs of wars, prflierces, famine, and earthquakes; whose gofsel will be firft fpread through all lands; and whose appearance will be fudden, unexpected, and terrible as the lightning; and then fhall all those things literally come to pass, which are here recorded. Before the brightnefs of his pretence fhall the fun and moon be darkred, the fters fall from their spheres, the elements moft, the heavens be wrapped together as a scroll, and the earth be consumed. With horror the guilty world, flareled from their flumbers and security, will behold the terrible Judge seated on his throne, furrounded by angelic hosts, the minifters of flame, who wait his orders, and execute his sentence. Too late with tears of anguift and despair they will bewail their inevitable misery, who had ever before resused to mourn in penitence their provocations. With power irrefiffible, and glory inconceivable, fhall the Son of man be revealed in clouds burning with vengeance against his foes, bright with restending beams of chearing light to gladden the hearts of his redeemed. Then every eye fhall see him, and from his lips repaid their irrevocable doom. Awakened from the duft by the laft trumpet's bluff, around his throne fhall his eleft be gathered, cunosched by miniftring angels, whilft every holden glover with hoes, delight, and joy unfeasible and full of glory; and welcomed by their Lord, as those his grace hath elvolte, his power hath preserved, their eternal bliss fhall be secured; whilft they in wonder, love, and adoration how before him, with thankfulnefs unutterable own the sovereign favour, and ascribe to him done the everluffing pruse. Thruft from his pretence, spenchless with guilt, covered with flame, the unbelievers, the impenitents, the hypocrisy, fhall then be consigned to their mansions of eternal horror, torment, and despair, and find the just but terrible reward of their deeds. Confider, sinful thal, ere that day comes, tose can dwell with devouring fire? who can dwell in everluffing burning? 32. Now learn a parable of the fig-tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33. So likewise ye, when ye fhall see all thefe things, know that it is near, ewe at the doors. 34. Verily I say unto you, This generation fhall not pass, till all thefe things be fulsisled. 35. Heaven and earth fhall pass away, but my words fhall not pass away. 36. ¶ But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37. But as the days of Noe merv, fo fhall alfo the coming of the Son of man be. 38. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entred into the ark. 39. And knew not until the flood came, and took them all away; fo fhall alfo the coming of the Son of man be. 40. Then fhall two be in the field, the one fhall be taken, and the other left. 41. Two women fhall be grinding at the mill, The cross of Christ is the Christian's glory. We have for him entering on the scene of his sufferings. We have, 1. The preface to them. [1.] The precious verse given by him of them to his disciples, ver. 1. 2. [2.] The ruler's uniforms against him, ver. 3—5. [3.] The meaning of his hand at a supper in Bethany, ver. 6—13. [4.] Judas's bargain with the priests to betray him, ver. 14—16. [5.] Christ's eating the paginers with his disciples, ver. 17—25. [6.] His instructing the Lord's supper, and his discourse with his disciples after it, ver. 26—35. 2. His entrance upon them, and some of the particulars of them. [1.] His agony in the garden, ver. 36—40. [2.] The joining of him by the officers, with Judas's help, ver. 47—50. [3.] His arrangement before the third priest and his condemnation in his court, ver. 57—68. [4.] Peter's denying him, ver. 69—75. 1. AND 1. AND is came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2. Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Casaphas, 4. And concluded that they might take Jesus by futility, and kill him. 5. But they said, Not on the feast-day, let there be an uproar among the people. The time was now at hand fixed in the eternal cherub, when Messiah, the prince, should be cut off for the sins of his people. 6. He gave his disciples notice of his betrayal and approaching creations, that they might be the less surprised. He had finished his discourse on the suffering they might expect, and since encouragement to bear up under them, and now he was going himself to set them the bright example they should copy. The storm of a suffering Christ should support every suffering christian. Within two days the dreadful plot should be executed; and it is as sure as if already done, that he is betrayed to be crucified. 7. Just at this time the chief priests, scribes, and elders, the members of the Sanhedrion, and the men of highest authority among the Jews, exasperated now beyond measure, and resolved upon the death of Jesus, assembled to conduct upon the proper means of accomplishing their bloody purpose. The high priest's pains was the place where these conspirators met; and having bridged the dangers of an uproar which might enfor, if on the feast-day they should attempt to arrest him amidst the conquest of people who attended him; they resolved, if possible, to watch their opportunity to seize him privately, and to enter them make away with him, or get him condemned by the Roman governor, and execute him as a malefactor, on account of crimes they were ready to lay to his charge. Nere, The fear of man often restrains those from wickedness, who are unaware by any fear of God. Jesus, though he spent the day at Jerusalem, retired at even to Bethany, a village at a little distance from thence, and was now in the house of Simon the leper; one of those probably who had experienced his healing power, and had become his faithful disciple. We are told, 6. Now when Jesus was in Bethany, in the house of Simon the leper. 7. There came unto him a woman having an alabaster-box of very precious ointment, and poured it on his head, as he sat at most. 8. But when his disciples saw it, they had indignation, saying, To what purpose is this waite? 9. For this ointment might have been sold for much, and given to the poor. 10. When Jesus understood it, he said unto them, Why trouble ye the woman? for the hath wrought a good work upon me. 11. For ye have the poor always wish you, but me ye have not always. 12. For in that the hath poured this ointment on my body, the did it for my burial. 13. Verily I say unto you, Whereforever this gospel shall be preached in the whole world, dare shall also this that this woman hath done, be told for a memorial of her. 1. The singular mark of respect shewn him by a gracious woman who was present when they sat at most. She poured upon his head a box of precious ointment, as the protection of her faith in him as the Messiah, the anointed of God, and as a token of her love to him, as her adored Lord and Saviour. Some have imagined that this occurrence is the same with that related, John xii. 1. and they reconcile the accounts by supposing, that this woman, there said to be Mary, Lazarus's sister, who with his family, were invited to the entertainment, might not only anoint our Saviour's head, but his feet also; though one of the evangelists mentions the one, and the other the other; and that this, though here introduced, was done six days before. Others suppose they are two distinct occurrences, differing in time, place, and manner, and this to me seems most probable. 2. The offence the disciples took at the matter. They among themselves confused the action as an unnecessary waite of what might have been more profitably employed, if the money, to valuable a box of ointment would bring, had been given to the poor; and perhaps meant tacitly to blame their mother for permitting this to be done, and not discounting the woman. Nere, (1.) Charity bids us put the best construction on what is dubious; and we should be very careful how we receive those of over-doing, or as guilty of imprudence, who go farther than we dare or care to do. Probably the fault we complain of will be found more justly returned; and that not their interopistors restores, but our lukewarmness and want of Vol. II. neal and love for Jesus is to be blamed. (2.) That is never waite which is employed for Christ and his service. 3. Christ rebukes his disciples, and vindicates this gracious woman. He knew their murmurs, and exorbitates with them on the unselfishness of their indignation, why trouble ye the woman by such harsh judging, and unkind sentiments of her conduct? The work was both suitable and seasonable, deserving commendation, not confuse. Among the poor, for whom they expressed such jealousy; they would always find objects to exercise the charity, but his bodily presence with them was short, and therefore this act of respect was not only pleasing to him, but had a particular view which they knew not: It was intended for his burial, an uncompromising of his body though now alive, which she would not have an opportunity to do when he was dead; and this she did either by revelation, or the Holy Ghost directed her to the action for this end. So far therefore from insisting to her reproach, it should be mentioned to her perpetual honour, as the evidence of her genuine faith and love, wherever the gospel should be preached in the whole world. Nere, (1.) If we knew the principles and motives on which others act, we should often see abundant reason to approve that conduct which now we condemn. (2.) It is a real grief to a gracious soul to be censured for well-doing, especially by those who have been so far, and our reward with our God. (3.) We never need want opportunities of doing good, if we have hearts to do it; objects of distress every where abound. (4.) Those who honour Jesus he will honour. A name in his remedy, or the book of life of the Lamb, secures immortal fame and glory. 14. Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15. And said unto them, What will you give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16. And from that time he sought opportunity to betray him. The traitor Judas provoked with the vindication of the woman, and vexed at the reproof which he peculiarly felt, as having been the chief murmurer and instigator of the rest, given up now to the devil's power, perfectly acute full of malice and resentment, and went directly to the chief priests, who wanted, but could not hope to find, to fit an instrument for their hellish purpose. We may not startle that one of the twelve was a traitor, or had a devil: where shall we find, among profetors in general, so small a proportion of hypocrites and apostates? We have, 1. The offer he made. What will ye give me, and I will deliver him unto you? This was the very thing they desired; they dared not seize him openly; nothing therefore could be more opportune than to have a traitor among his followers, who could introduce them secretly, that they might arrest him without an uproar. The love of money, backed by resentment at a supposed affiant, hurried him on; and though conscious of his master's innocence, he does not presume to vindicate his own baseness, by pretending the discovery of any crime, or daring to appear as an evidence against him; yet resolved to ruin him, he proposes this villainous treachery. Nere, (1.) Many want only opportunity and temptation, to shew the baseness and hypocrisy of their hearts. (2.) None would the cause to deep as those, who from apostles turn apostates, and employ their bitter enmity against the gospel they once preached and espoused. (3.) When the heart is bent on mischief, the devil will suggest the means. (4.) The love of money is the fatal bait by which thousands have perished, and for gold have badly sold their God. 2. The chief priest eagerly embraced the offer, and immediately the bargain is struck for thirty shields of silver, in value about three pounds fifteen shillings, which was by law the price of a slave (Exod. xxi. 32.) the yearly price he was valued at by them, Zech. xi. 13. Nere, (1.) They who sell themselves to work wickedness, often find the wages wretched as the service is vile. (2.) Many cry out against the falsehood of this traitor, yet by crafty bargains, and inordinate profit on their goods, how often have they lied, deceived, defrauded, and sold their master for less than thirty pieces of silver? 3. From that time Judas fought opportunity to betray him, that acquainting them with his retirement, they might seize him in the absence of the multitude. The way of sin is headlong, one crime draws on another, the conscience is hardened by the repetition of guilt, and onward the miserable slave of Satan is hurried to the precipice of eternal ruin. 17. Now the first day of the feast of unleavened bread, the disciples came to Jesus, saying unto him, Where will thou that we propose for thee to eat the passover? 18. And he said, Go into the city to such a man, and say unto him, The master faith, My time is at hand, I will keep the passover at thy house with my disciples. 19. And the disciples did as Jesus had appointed them, and they made ready the passover. 20. Now when the even was come, he sat down with the twelve. 21. And as they did eat, he said, Verily I say unto you, that "one of you shall betray me. 22. And they were exceeding foreseal, and began every one of them to say unto him, Lord, is it I? 23. And he answered and said, "He that dippeth his hand with me in the dish, the same shall betray me. 24. The Son of man goeth as it is written on him; but we unto that man by whom the Son of man is betrayed: it had been good for that man if he had not been born. 25. Then Judas, which betrayed him," answered and said, Master, is it I? He said unto him, Thou hast said. We have here our Lord's celebration of his last passover. 1. The preparation for that solemnity. The first day of the first of the second week, when the paschal Lamb was to be killed and taken in the evening; the disciples proclaiming their Master would keep the passover at Jerusalem, though they knew of no doubt ready for his and their reception, aloud him where they must prepare the paschal supper? and Christ, at the same time that he gave them a striking proof of his consciousness, directs them to a portion who, on delivering the message he gave them, would show them the place they sought. Say unto him, who was probably a disciple, and well knew Jesus, the Master, My time is at hand, the time of his departure; I will keep the passover at thy house with my disciples; this was therefore the last kind of the people who would be able to show him. The disciples, without hesitation, obeyed; found all things as he had said; prepared the passover; and at even when he came, the twelve sat down with him at the table. Now, (1.) Christ must find to prepare himself a welcome in our hearts; when he saith, I will, the work is done. (2.) When we follow Christ in his commands, he will make us first with him in his comforts. 2. During the supper, he took occasion to inform them of a circumstance which many of them would be shocked to hear; and this was, that one of them should betray him. He well knew the traitor and the plot, and gave them this notice for the confirmation of their faith, when the thing should come to pass. Exceedingly distressed at the thought that he should be betrayed, and more than one of them should be so perfidious, with no means to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able 26. ¶ And as they were eating, 'Jesus took bread, and I blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body. 27. And he took the cup, and gave thanks, and gave it to them, saying, 'Drink ye all of it.' 28. For this is my blood of the New Testament, which is shed for many for the remission of sins. 29. But I say unto you, 'I will not drink henceforth of this fruit of the vine,' until that day when I drink it new with you in my Father's kingdom. 30. And when they had sung an F hymn, they went out into the mount of Olives. All Jewish ordinances were now about to be abrogated, and among the rest the passover. In its room Christ here institutes the great gospel ordinance, called from hence, The Lord's supper, where he is held forth: our passover; the people from the foundation of the world, and we are invited to come and feath thereon. The paschal supper being ended. 1. Our Lord took bread which lay by him, and blessed it, broke, and gave to his disciples, commanding them to eat; and explaining the import of what he did, saying, that is my body, the representation of the sacrifice I am about to suffer for your redemption, when my body shall be thus broken on the tree, the constant memorial of which shall thus be observed in my church to all ages, as the passover perpetuated the passage of Israel's deliverance from Egypt. The doctrine of transubstantiation raised from hence is too absurd to need confessions; and not only gives the sin to our senses, and contradicts the very nature of a forerunner, but would make Christ eat his own flesh and blood. 2. He took the cup, and with thanksgiving and prayer having conferred the wine, gave it to them, and commanded them all to drink of it, as the repercussions and memorial of that blood which he was now just ready to shed, to confess and establish the New Testament, or Covenant, and to proclaim for them all spiritual blessings, especially that chief of all, the remission of sins; and for as many also, as afterwards trusting on his atonement, should plead the redemption hereby purchased for them, from sin and guilt for ever. 3. He taken a solemn farewell. No more would be ever drink of this passover cup: the very ordinance raised was henceforth abolished, to give place to this new inclination in the gospel church. No more would they enjoy this fine and familiar converse with him, till the day, the glorious day arrived, when admitted to his eternal kingdom, they should partake of those unutterable joys (signified by the new unto) which are at his right hand for evermore. Now, A dying shalt with delight takes his farewell of all the comforts he ever enjoyed here below; sweet as ordinances, the word, communion with God were to his soul; he is going whom, instead of the shops he called here below, he shall be admitted to drink of the living streams of eternal confessions, that flow uninterrupted, ever new, from the throne of God. 4. They closed the solemnity with a hymn, and never in the song of praise more humble than on such an occasion. Hereupon departing from the house, he retired, by moonlight, to the mount of Olives, the place appointed for the scene of his agnishing forever. 31. Then said Jesus unto them, "All ye shall be offended because of me this night; for it is written, 'I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32. But after I am risen again, 'I will go before you into Galilee. 33. Peter answered and said unto him, 'Though all men shall be offended because of thee, yet will I never be offended. 34. Jesus said unto him, 'Verily I lay unto thee, that this night before the cock crow, thou shalt deny me thrice. 35. Peter said unto him, 'Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. In their way to the mount of Olives, we are told, 1. The production of his sufferings, and of their flight, which Christ delivered to his disciples. He forrests them of the offence they would take at the treatment he must meet that very night, inasmuch that every one of them would desert him, and fulfil the scripture, Zech. xiii. 7. but though he should be desirous, and die, as it was prophesied of him, yet he should ride again, and come to them, recover them from their fright and dispersion, and go before them into Galilee, where they would meet him to their unspeakable comfort. Now, (1.) We know not our own weakness till the trying hour comes, and by our faith we are convinced. (2.) We are never said, and must never be secure. The sweetest seasons of communion with Christ are sometimes succeeded with the forest temptations. (3.) The Lord is very pitiful; he knoweth our weakness, and doth not call us off, though for our cowardice and unsubstantiated we so often deserve it: he turns again, and refoots the fallen, by his grace bringing them back to his blessed self. 2. Peter, unable to bear such a reflection, with presumptuous confidence engages for his own fidelity, though all the rest should fly. He not only trusted on his own resolutions, but intimates a strong concept of his superior courage. Now, A haughty spirit is sure to fall. We have lost our footing the moment we begin to think any thing as of ourselves; and if Jesus hath any love to our souls, he will let us feel, by sad experience, our own weakness and corruption. 3. Christ wears him of the delusion for ever under, in this self-confidence of boathing; and assures him, that all his vaunted courage would quickly fall him. Yes, that he should not only forsake, but disown him, repeatedly disown him; and that during the present night, before the crowning of the cock announced the approaching return of day. And this he solemnly We have in this chapter the affecting story of the sufferings and death of our Services Christ, which are the only foundation of every fallen sinner's hope. We have here, 1. The delivering of him to Pilate, ver. 1, 2. 2. The despair of Yudas, ver. 3—10. 3. The arraignment and trial of Christ before Pilate, ver. 11—14. 4. The clamour of the people against him, ver. 15—25. 5. Sentence passed and executed upon him, ver. 26—33. 6. The indignities done him, and reproaches cast upon him, ver. 34—44. 7. Many remarkable signs stranded his death, ver. 45—58. 8. His horrid, and the unethical set on his grave, ver. 57—66. 1. WHEN the morning was come, "all the chief priests and elders of the people" took counsel against Jesus to put him to death. 2. And when they had bound him, "they led him away, and delivered him to Pontius Pilate the governor. 3. ¶ Then Judas, which had betrayed him, when he saw that he was condemned, "repented himself, and brought again" the thirty pieces of silver to the chief-priests and elders. 4. Saying, I have sinned, in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 5. And he cast down the pieces of silver in the temple, and departed, and went and 'banged himself. 6. And the chief-priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7. And they took counsel, and bought with them the potters field to bury strangers in. 8. Wherefore that field was called, "The field of blood unto this day. 9. (Then was fulfilled)" that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, "whom they of the children of Israel did value: 10. And gave them for the potters field, as the Lord appointed me.) Though they had condemned the innocent Jesus as worthy of death, they had not in their hands the power of capital punishments, and therefore must have him sentenced by the Roman governor before they could proceed to execution, the sceptre being now departed from Judah, and the country become a Roman province. Hereupon we are told, 1. On a second counsel held in the morning, in order effectually to get their bloody purposes executed of putting him to death, they determined to accult him before Pilate, at that time the Roman president, as an infamous malfeasor and incendiary; and accordingly, binding him as a criminal, they bid him ignominantly through the streets, from the house of Casaphas to the governor's palace, and delivered him up, that sentence might be pronounced upon him, and that he might die the death of the crook, unwittingly fulfilling the predictions of Jesus, chap. xx. 19. 2. Remor's had by this time seized on the conscience of Judas. When he saw that Jesus was condemned, and ready to be executed, filled with horror, and agitated with self-indignation, anguish, and despair, he ran to the temple, and there, in one of the chambers to which the council seems to have been adjourned, he brought the hated price of his wickedness, the thirty pieces of silver, and, publicly acknowledging the atrocious crime he had committed in betraying innocent blood, would have returned their wages of unrighteousness. But they, inflicted of being struck with conviction, treated his confession with contempt. He had answered their ends; and as to the means employed, or the guilt he had incurred, they cared not about it; as if it was nothing to them that they had bribed him to commit the villainy, and were that moment perlocuting to death the innocent person he had betrayed. Made desperate by such neglect, and the unavalaness of this attempt to stop the prosecution of Jesus, his life became a burden, and the devil urged him to put an end to it. Calling down the abhorred silver in the temple before them, and, flying to some solitude, he immediately hung himself, by self-murder finishing the measure of his iniquities. Note, (1.) The time will come when the sweetest sins will be turned into the poison of afar. (2.) There is no repentance without reliction of ill-gotten gods, and taking shame to ourselves before the accomplices of our guilt. (3.) When wicked men can bring the professors of religion to join them, indifferent to the remorse they afterwards behold in them, they only mock at the calamity, and at fin the cause of it. (4.) The love of money hath been the fatal snare to many a soul: for this they have plunged themselves into the gulph of perdition. (5.) Despair is among the greatest crimes, and often ends in self-murder, a remedy still worse than the disease. For the deepest guilt there is mercy to be hoped: but, when men fly from God to the devil for safe, they are undone for ever. 3. The money being left, they confitted how to dispute of it. Pretending conscience, they would not put it into the temple, treason, though probably it was taken from thence, because it was the price of blood; and therefore, with the slave of great piety and humanity, laid it out to purchase a small piece of ground which had been dug up by a potter, and was of little value, to buy strangers or professors; whereby they perpetuated their own infamy; the people, who knew what money made the purchase, calling it justly accidents, or the field of blood. And herein they exactly fulfilled what the prophet had foresaid, Zeal. xi. 12, 13. The words are said to be in Jeremy, though only found in Zechariah: concerning which there are many ways suggested to solve the difficulty. The most probable seems to be, either that, in the division of the sacred books, the last volume began with Jeremiah, and therefore, though containing all the later prophets, bore his name; or that Jeremiah had so prophesied first, but had not committed it to writing, and Zechariah confirmed and wrote it in his prophecy. The words, as they flared in the prophets, are, They weighed for my price thirty pieces of silver. And the Lord said unto me, Cuff it to the potter; a good price that I was prized at of them. And I took the thirty pieces of silver and cuff them to the potter in the back of the Lord. Thus did they, who rejected the Messiah, fulfill all the prophecies concerning him. Note, (1.) They who are bitter perfecutors of God's people, still study to maintain the character of piety and humanity among men. (2.) Christ's blood hath provided a resting-place for poor sinners after death. And though he was treated with such contempt, and his price so low, we fee in his humiliation peculiar glory; and the deeper his abatement was, it renders him in the eyes of all that believe more precious. 11. And Jesus stood before the governor; and the governor asked him, saying, Art thou the king of the Jews? And Jesus said unto him, Thou sayest. 12. And when he was accused of the chief priests and elders, he answered nothing. 13. Then saith Pilate unto him, "Heareth thou not how many things they witness against thee? 14. And he answered him to never a word, inasmuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16. And they had then a notable prisoner, called Barabbas. 17. Therefore, when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus, which is called Christ? 18. For he knew that for every they had delivered him. 19. When he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22. Pilate saith unto them, What shall I do then with Jesus, which is called Christ? They all say unto him, Let him be crucified. 23. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and wafted his hands before the multitude, saying, I am innocent of the blood of this just person: for ye to it. 25. Then answered all the people, and said, His blood be on us, and on our children. Behold the Son of God a prisoner at a human bar, and He, to whom every knee must bow, and meet him as their eternal Judge, now appears as a criminal before Pilate: having condescended to bear our sins, he submits to suffer in our stead as a transgressor. We have, 1. The charge laid against him. Knowing the jealously of the Roman government, the chief priests, his accusers, had sugged that, in affirming the character of the Messiah, he meant to raise an insurrection, and make himself a king. Pilate therefore interrogated him on this head, whether he presumed to arrogate the title of King of the Jews? and Jesus acknowledged the charge; though he affirmed no such temporal dominion as they sugged; his kingdom was not of this world: for John xviii. 26. The chief priests and elders were hereupon very loud and clamorous in their accusations, as if he was a perverter of the people, a tower of sedition, forbidding to give tribute to Celar, and affecting the sovereignty of the country. To all which Jesus, with astonishing patience, made no reply. What they said was indeed notoriously false, as themselves knew: but he wanted not to defend himself; his hour was come, and he stood prepared to answer the demands of divine justice, and to bear our sins in his own body on the tree. Therefore, when Pilate urged him to reply to the charges, and clear himself of these accusations, he observed a profound silence, to the great astonishment of the governor, who could not account for so unusual a behaviour in a person whose life was at stake, and depended on that moment. Note, (1.) It hath been usual with the enemies of the servants of Jesus to dress them up so as to render them suspected by the civil government, and to intimate ill designs against the State, in order the more easily to oppress them. (2.) Silence is often the best answer to the accusations of malice; and when we know our defence is sure to be over-ruled, it is fruitless to contend. 2. Pilate, convinced of the innocence of Jesus, and well knowing the motive of the virulence: Bower, against him by the chief priests, who were flung with envy at the excellence of his character, and the high reputation he held with many, which eclipsed their own, wished for a pretext to release him. And hereunto he was yet more induced by a message from his wife, who just at that time, whilst the trial was going on, sent to retreat him to do nothing against that just man before him: for she had that morning been terrified by a very uncommon dream concerning him, which bore strong marks of a divine original; and therefore conjured him to discharge the prisoner, left he should bring down the wrath of God upon himself and family by condemning the innocent. Therefore, as it was an established custom at that feast to gratify the people with the release of any prisoner whom they chose, Pilate thought he could not fail of succeeding by proposing to the people their choice, whether of Barabbas or Jesus. The infamous character of Barabbas, who for sedition and murder, and other villainies, was held in greatest detestation, left him no room to doubt that the people would prefer Jesus, whom they had so lately ushered with hoffannas into the city, and whose excellencies all must have been. Note, (1.) God hath accost to the spirit, and can speak to our souls when our senses are locked up in deep repose. (2.) Sinners have sometimes solemn warnings; but they are too apt to slight the heavenly admonition. (3.) The never and dearer any person is to us, the more are we obliged to watch over them for good. 3. The multitude, instigated by the craft of their wily priests, who represented Jesus in every black and disological colour, engaged them to prefer Barabbas before him; and, to the astonishment of Pilate, they demanded the murderer, and rejected the Lord of life and glory: and, not content with this, when the governor, governor, willing to release Jesus, enquired of them what they wished he should do with him whom many regarded as the Christ, or Messiah; they with one consent cried out, Let him be crucified, a death the most painful, ignominious, and accursed. Shocked at such a demand, Pilate remonstrates with them on the injustice and cruelty of such an action, Why, what evil hath he done? On several scrutiny, his judge could see no fault in him, his adversaries prove none, nor did even the traitor fuggish the shadow of a crime. A glorious testimony of the avowed innocence of Jesus. But notwithstanding, this tumultuous assembly, wrought up to a pitch of fury by their malignant priests and rulers, with louder cries demanded his crucifixion, determined to extort the governor's consent, and bear down reason and justice with rage and clamour. Now, (1.) How little dependance is to be placed on popular applause. They who one day cried, Holanna to the Son of David, now cry, Crucify him, crucify him. (2.) The unipotent innocence of the Lamb of God evidently shews, that he bore not his own sins, but the sins of others: he voluntarily submitted to die as a criminal, that he, though just, might suffer the punishment due to the unjust, and thereby bring us unto God. 4. Pilate, unable to prevail with them, and not having resolution to deny their request, so importunately and clamorously urged, for fear of an uproar; yet conscious of the innocence of Jesus, and shocked at the thought of murdering a just man; he thought himself of a miserable expedient to pacify his conscience without disobliging the people: and therefore, though yielding to their importunity, he protests against the fact; and, asking water before them all, he washed his hands, that by this significative action he might appear clear from all the guilt which should ensue, declaring himself innocent of this righteous blood; and therefore, since they compelled him to condemn the innocent, he lays it wholly upon them to answer for the crime before God and the world. An absurd procedure indeed in a judge, whom nothing should have been done, and the administration of impartial justice. And it but the more aggravated his guilt, thus avowedly to aid against his own conscience, and to do the very thing against which he protested. But such contradictions must follow, where men's convictions are strong, but their corruptions stronger. 5. They hesitate not to subject themselves to all the consequences which might ensue; and, since Pilate formed scrupulous, they are very ready to quiet his conscience by solemnly transferring all the guilt upon their own, madly imprecating on themselves, and their latest posterity, the vengeance, if any were due, His blood be on us, and on our children. So daring do presumptuous sinners grow: so little are they apprehensive of the consequences of their impiety. But these murderers soon found the vengeance they impressed terribly lighting on their devoted heads in the utter destruction of themselves and families; such multitudes being crucified by Titus during the siege, that the cradle stood so thick around the walls, that there was no more room for them; five hundred in a day thus miserably expiring. And to this hour the effects of that imprecation are visible upon this miserable people; and will be, till, returning to the Lord whom they once rejected, the wrath shall be removed, and their iniquity be forgiven. 26. ¶ 1 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27. 2 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28. And they stripped him, and put on him a scarlet robe. 29. ¶ And when they had planted a crown of thorns, they put it upon his head, and a reed in his right hand; and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews. 30. And they spit upon him, and took the reed, and smote him on the head. 31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cros. The matter being thus determined: 1. Pilate, having released Barabbas, that most infamous criminal, delivered Jesus over to their will, having first scourged him severely, in hopes of moving their compassion, John xix. 1. but finding it all ineffectual, and that they were bent on his destruction, he appoints his immediate execution on the cros, as they inflicted. And herein we may observe, (1.) The fulfilment of the Scriptures, Pf. cxxix. 3. Ife. l. 6. liii. 5. where these stripes had been foretold. (2.) In the release of Barabbas we have an emblem of our own deliverance through Jesus Christ. As guilty are we as this notorious prisoner: we have robbed God of his glory, and often laboured to murder our own and others souls. For which we must all have perished without hope, had not our divine Substitute yielded up himself that we might go free, and that the chief of sinners might find in him plentious redemption. (3.) Bloody as the stripes of Jesus appear, we need his God for them, since by these stripes we are healed. 2. Being delivered into the hands of the infamous soldiers, they dragged him into the common hall, and, to make themselves merry in his miseries, and in the view of the character he assumed as a king, they stripped off his cloaths, arrayed him in a scarlet robe in mockery, and platting a crown of thorns, in derision placed it on his head, giving him a reed, or hollow cane, for a scepter, and, gathering the whole band around him, they, with inflicting homage, bowed the knee, and addressed him with the deriding title of King of the Jews; whilst some spit in his face in contempt of his majesty, and others snatched the cane out of his hand and smote him on the head, that the thorns might wound the deeper his sacred temples. With horror, indignation, and astonishment, whilst we reflect on their wickedness, let some measure thereof be transferred to our own. They were but the instruments, we the cause, of all his torment. And when we see the innocent Lamb of God submitting to these indignities, and look on that face, marred more than any man's, defiled with fighting, black with buffetings, and dyed with blood streaming from his temples, what emotions of love and gratitude should glow in our bosom towards him who endured such things for us, that we might not be the mockery of devils, the scorn of angels, and abhorred of God! 3. Glutted with cruelty, and fatated with such inhuman mirth, they stripped off his robes of mock majesty; and put on him again his own seamless garment, the perquisite of those who should be more immediately employed in his execution. Then, binding his cros upon him, John xix. 17. they led him, as a lamb to the slaughter, a spectacle through the city, to suffer without the gate. But, it seems, wearied out with his sufferings, his strength failed him, and they were obliged to release him of his load, lest they should be disappointed of their cruelty in nailing him alive to the tree. Seizing on one who was passing by, known probably to have been a disciple of Jesus, and therefore treated with such indignity, they compel him to bear the cros after Christ to the place of execution. Nate, Every faithful soul must expect his cros, and be content to go to Jesus without the camp, bearing his reproach. 33. 1 And when they were come unto a place called Golgotha, that is to say, a place of a skull. 34. ¶ They gave him vinegar to drink mingled with gall: and when he had tafted thereof, he would not drink. 35. And they crucified him, and parted his garments; casting lots: that it might be fulfilled which was spoken by the prophet, 2 They parted my garments among them, and upon my vesture did they cast lots. 36. And sitting down, they watched him there: 37. And set up over his head, his acridation written, THIS IS JESUS THE KING OF THE JEWS. 38. Then were there two thieves crucified with him: one on the right hand, and another on the left. 39. ¶ And they that passed by carried him, 1 wagging their heads, 40. And saying, 1 Thou that destroyeth the temple, and buildeth it in three days, save thyself: 2 if thou be the son of God, come down from the cros. 41. Likewise also the chief priest's mocking him, with the scribes and elders, said, 42. He saved others, himself he cannot save: If he be the King of Israel, let him now come down from the cros, and we will believe him. 43. 1 He trusted in God; let him deliver him now, if he will have him: for he said, 1 I am the Son of God. 44. 1 The thieves also which were crucified with him, cast the same in his teeth. 45. Now 2 from the sixth hour there was darkness over all the land unto the ninth hour. 46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, Iama tabachthani? that is to say, 2 My God, my God, why had thou forsaken me? 47. Some of them that stood there, when they heard that, said, This man calleth for Elias. 48. And straightway one of them ran, and took a sponge, and 2 filled it with vinegar, and put it on a neck, and gave him to drink. 49. The rest said, Let be, let us see whether Elias will come to save him. We have here an account of the crucifixion of Jesus. 1. The place where he suffered was called Golgotha, signifying the place of a skull; either from the form of the hill, or because the multilobors executed them, were buried on the spot. Where death therefore erected his trophies, there Christ, who tafted death for every man, erected his cros, that he might in triumph look down upon his vanquified foe, as it was said, O death, I will be thy destruction. 2. Before 2. Before they nailed him to the tree, they offered him a bitter cup of vinegar mingled with gall, infused of the poison usually given to malefathers to thuply their sense of pain; striking thus by every malicious contrivance to sharpen his sufferings, and make his death peculiarly bitter. He tailed it, but refused to drink. He wanted not to prolong his life, nor would do ought to discompose his mind, prepared to feel every misery before him, and desiring not to be excused the sensation of any one painful pang he must endure. The gall of that cup our sins supplied; had he not atoned for them, we must eternally have drunk to the dregs the cup of bitterness and trembling. 3. They crucified him, which was done by threshing the arms on the wood as it lay upon the ground, and nailing them; then they followed the feet to a piece of wood fixed to the body of the crofs, and lifting it up, stuck it fall in a hole prepared to receive it, the shock of which dislocated the bones of the criminal; and there hanging upon the nails, in convulsions and torments inoperable, he expired. Thus did the Son of God humble himself to death, even the death of the crofs. Whall angels with wonder and amaze behold him, what sentiments of transcendent admiration and love should glow in our bosoms, when we for him dying on the scourled tree, for us men and for our salvation! 4. As he was hung up naked to bear our shame, who by sin had lost the robe of innocence, the executioners divided his garments as their feet; and whall they sat down and watched him, that no refuse might be attempted, should the people now relent, they cast lots for his outer garment, which was without feam, and must have been spoiled if cut to pieces; thus in the most exact manner fulfilling the prophetic word, Pj. xii. 18. They parted my garments among them, and upon my welfare did they cast lots. 5. On the crofs a tablet was hung, importing the crime for which he suffered, as was usual on these occasions. But this bespoke his honour, rather than reproach: This is 'Jesus the King of the Year'. Such indeed he really was; and whatever intention they had who wrote it, God designed even here that a testimony should be born to his Messiah. 6. Two thieves were crucified with him, and he placed in the midst, as if to stamp the most indelible infamy upon him, as the vilett of all malefactors. Thus was he numbered with trumpetgers, and with the wicked to his death. Though he had done no violence, yet, bearing the sins of many, divine justice treated him as a criminal, and he died under the curse of our iniquities. 7. On the crofs he endured the greatest contradiction of sinners against himself. [1.] From the common people, and passengers who went by as he hung on the tree. Unmoved at his sufferings, unaffected with the astonishing patience wherewith he bore them, they vented their blasphemies against him, wagging their heads, as insulting over his miseries, (Pj. xxii. 8.) and triumphing in his torments; upbraiding him with his pretended ability of defamaging the temple, and raising it in three days; and holding him now put forth some of that power of which he boasted, in coming down from the crofs to which he was nailed, and thus at least prove the truth of the high pretensions he made, as being the Son of God. Note, (1.) When a man is run down, and cast out by the great and the rulers, every one is ready to join in the cry. (2.) If Christ was thus reviled and ridiculed, let us not think it strange, if the mouth of the ungodly be opened upon us in bitter words. [2.] From the chief priests, scribes, and elders. They came to feast their eyes with this sight of misery, and, inflicted of being at their devotions in the temple, (Lev. xxiii. 7.) meanly mixed with the rabble around the crofs, to gravity their misery, and spit their venom; mocking at him, and saying, He found others, himself he cannot save. His present state they suggest evidently proved the abolition of the miracles to which he pretended, and the impossibility of his being the Saviour of the world; whereas in fact, the very reason why he cannot save himself, is because it would not then be possible for him to save others, since on his sufferings their salvation depended. As he assumed the honour of Israel's King, they upbraided him with his arrogance, and hid him exert his authority, and loose himself from the crofs; then they profess they will believe in him, though, after what he had done, this was a mere fatteridge for their infidelity. Had he complied with their proposals, they would instantly have found new objections, and would suppose some trick had been played, that he had never been nailed to the tree, as they afterwards evaded the evidence of his resurrection, by the absurd presence that his disciples stole away the body by night. Because Jesus had professed such unshaken confidence in God, and claimed so near a relation to the Most High, they now hid him put it to the proof; intimating, that God's not delivering him in his distress, shewed him a deceiver; and whall they thus vilified him in the eyes of the people, they hurled a fiery snow against the faith of the Redeemer, to terrify his innocent soul, as if those was on hope for him in his God, (Pj. xxiii. 8.) Unmoved the Saviour heard in silence their blasphemies, and perished patiently in accomplishing his own glorious work. Note, (1.) Jesus became a king by suffering the crofs; he went from thence to reign. Let us not forget then the way to his kingdom; if we suffer with him, we shall also reign with him. (2.) Many pretends want of evidence as a reason for their unbelief, but were Christ to indulge them with the grant of what themselves propose, they would be as far from faith in him as ever. The fault is in the heart: they who believe not Moses and the prophets, will be proof against every other method of conviction. [3.] From the thieves who were crucified with him. Some suppose, that only one of them reviled him, (See Luke xxiii. 39.) and say this is a Hebrew way of speaking, as if they were afraid of ascribing too much to the Sovereign grace of God herein displayed. But I own I see no reason for doubting, that both at first joined in the same blasphemy and abule; though one of them, struck with the behaviour of Jesus, and consumed of his own wickedness in this, as well as all his former conduct, afterwards cast his eyes of faith on the expiring Saviour; and if so, this tended only to make the triumphs of bountiful mercy, and the riches of the redemption of Jesus, appear the more illustrious in his salvation. 8. A dreadful darkness now came on over all the land. The sun miraculously withdrew his light, as if terrified to behold his Maker's agony, and testifying his abhorrence of such transcendently atrocious wickedness; affording an emblem of that judicial blundred to which this devoted people were now abandoned. It might be intended also to represent the dreadful conflict with the rulers of the darkness of this world, which Jesus maintained on the crofs, when by dying he destroyed him that had the power of death, that is the devil. And this eclipse of the great luminary of heaven was also but a faint image of the darker eclipse in the Redeemer's soul, when every cheating beam of confusion was withdrawn, the light of his Father's countenance withheld, and a sense of this dereliction, arising from the wrath of an offended God, complacated the measure of his sufferings. Three such hours had never passed since darkness was upon the fate of the deep. 9. After a long and silent conflict, about the ninth hour, his agony being now at the summit, with a loud but lamentable voice Jesus cried, Eli, Eli, lama fahachhian! My God, my God, why hell thou forsaken me? Strange secrets from him whom God had repeatedly owned for his beloved Son, and in whom he had testified himself so well plodied! We never hear one complaint from these sacred lips of all his inhuman treatment, or bodily torment; what he then felt was infinitely more insuperable, and extracted this exceeding bitter cry. Not that the hypocrisy union was disloyal, or that there was any real abatement of the Father's love towards him; never did he as Mediator appear more amiable than now, when by the eternal Spirit he offered himself without spot unto God. But since he took upon himself all the sins of his people, he was given for a while into the enemy's hands, and all the powers of hell let loose upon him; every divine support was withdrawn, and the terrors of wrath due from an offended God seized on his soul, and sunk him in the lowest deep. Despair excepted, I question much, whether the spirits of the damned have felt the wrath of God in this in utmost depth of bitterness; yet, though forsaken, firm and unshaken Jesus hangs left on God, and in this deepest dereliction still can say, My God. Lately, The by-Standers, whether wilfully or ignorantly mistaking his words, said he called for Elias, as if he wanted his help, and that it was too late for him to cry now. And hereupon one ran and killed a young with venage, and with a stone lilted it to his lips, which might be a suggestion of comparison, since his pains must have created intolerable thrift; though usually it is supposed to be done to knock and tease him, and add to his anguish; whall the rest deciding said, Let be, let him alone; let us see whether Elias will have to give him, since he is to be the forerunner of the Messiah; but no such help they presume will be afforded him, alike abandoned by heaven and earth. 50. ¶' Jesus, when he had cried again with a loud voice, yielded up the ghost. 51. And behold the veil of the temple was rest in twain, from the top to the bottom; and the earth did quake, and the rocks rent. 52. And the graves were opened, and many bodies of saints which slept, arose. 53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54. Now when the contrivance, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, 'Truly this was the Son of God.' 55. And many women were there (beholding 'afar off') which followed Jesus from Galilee, ministrying unto him. 56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. u. 50—56. The conflict is now over, the victory compleat, sin around for, Satan's head bruised, justice satisfied, death vanquished, hell shut up, the kingdom of heaven opened for all believers, and all this by the death of Jesus here recorded; concerning which we are told, 1. The manner in which he expired. Having finished the work the Father had given him to do, he cried, not as a dying man, exhausted and spent, but with a loud voice, the those of victory over all his conquered foes, and thus in his full strength yielded up the ghost; freely resigned his soul into his Father's hands, and his body to death, the threatened wages of sin, which he had consented to bear. Thus fell the spiritual Samplon, feuding prerequisites and powers, and triumphing over them on his cross. Thus died the great Redeemer, just at the time when the evening sacrifice of the lamb was slain, the figure of him who in the evening of the world appeared to take away sin by the sacrifice of himself. 2. The miracles which attended his death. [1.] Behold, the will of the temple was rent in twain, which separated the holy of holies from the outer tabernacle, where the table of incense stood, and the golden candlelück; and this at the very time probably when the priests were there ministry, and burning the sacred incense before it. Whereby was light-fed, (1.) The abolition of the Mofacial services, the darkness of that dispersion being now removed, and its))) thirteenth, which is that with open face we now behold the glory of the Lord. (2.) The demolition of the partition-wall between Jews and Genshin, who are alike called into the fellowship of the gospel, and partakers of the same privileges. (3.) The free access which every sinner hath to God; is that he may now come boldly to a throne of grace, and, when death shall rend the val of flesh, to a throne of glory, by that new and living way which Jesus hath perforated for as through the will, that is to joy, for flesh. Heb. iv. 16. x. 19. 20. [2.] The earth did quake, and the rocks were rent by it; marks of God's wrath against their murderers, and of that fury he would pour out upon them, when their rocky hearts should be broken in pieces. Hereby also was signified the destruction of Satan's kingdom, and the wondrous changes now about to be wrought in the world, when the most flood-hearted flowers should tremble before the Lord, and feel their souls rent with deepest conviction when led to look up to a crucified Jesus. [3.] The graves were opened, immediately by the earthquake, and many bodies of the faints which slept, arose, and came out of the graves after his reformation, and went into the holy city, and appeared unto many: a glorious proof of Christ's victory over death and the grave, and an assurance to all his saints of a joyful re-formation. Who these faints were, whether the patriarchs, or such as had seen Christ in the flesh; whether they kept their bodies, and ascended with their Lord into glory, or afterwards returned into the state of the dead; to whom they appeared; what they had or did; these and the like enquiries, being matters of mere curiosity, the Holy Ghost hath not thought fit to reveal to us. All that is needful for us to know, is told us, and therein we should thankfully acquiesce, not coveting to be wise above what is written. 3. The elect which the death of Christ and subsequent miracles had on the contration and soldiers who kept guard at the place of execution. Though soldiers, savage and cruel; brothers, and strangers to the true God, yea, the very persons who had treated Jesus with such indignity; had dragged him to that place, and sailed him to the tree; these strange lights, the darkness, earthquake, and expiring cry of the Redeemer, filled them with con-formation. Their shout hearts trembled for fear, lest they should be swallowed up in righteous vengeance; and these amazing effects of divine power and interposition excised from them that noble testimony to the Saviour's divine mission and character, Truly this was the Son of God. 4. To the honour of the weaker sex, mention is made of several women, and three of their names are recorded, who, though the disciples in general had forsaken their Master, and died, continued their attendance in his last moments; and having followed Jesus out of Galilee, and ministered to him of their substance, now stood afar off, perhaps not daring to approach nearer, and with broken hearts and spools of tears beheld and lamented their dying Lord, unable to minister to him either help or comfort. Note, (1.) The longer and the farther we have followed Christ, the more should it engage us to cleave to him, even to the end. (2.) They who love the Lord Jesus in their hearts, will be happy to employ their substance in his service. 57. When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus's disciple; 58. He went to Pilate, and begged the body of Jesus: then Pilate commanded the body to be delivered. 59. And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60. And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61. And there was Mary Magdalene, and the other Mary, sitting over-against the sepulchre. 62. ¶ Now the next day that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63. Saying, Sir, We remember that that deceiver said, while he was yet alive, 'After three days I will rise again. 64. 'Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: So the last error shall be worse than the first. 65. Pilate said unto them, Ye have a great, go your way; make it as sure as you can. 66. So they went and made the sepulchre sure, 'sealing the stone, and setting a watch. u. 57—66. It was foretold, that the Messiah should make his grave with the wicked, and with his rich in his death; and we here see it fulfilled in the honourable interment given him by Joseph of Arimathea, after he had died as a malefactor, and suffered in our stead the wages of sin. Several circumstances concerning this burial are here taken notice of. 1. The time. The evening of the day on which he suffered, which was Friday, some time before the Jewish Sabbath commenced. 2. The person who charged himself with the care of the burial. Joseph of Arimathea, a man of wealth and distinction, one of the Sambadism, and a secret disciple of Jesus, though through fear he had not publicly avowed it; but now, when Christ seemed deserved of all, he dared they forth, boldly went in to Pilate, and begged the corpse, that he might inter it with due respect, which was granted immediately, and an order sent to deliver the body to him. Note, (1.) There are more secret disciples than we are often aware of. (2.) The possession of worldly wealth and honour is usually a grievous check to the faithful and open profession of Jesus and his cause. (3.) In times of trial, when the boldest are ready to shrink, we sometimes see those who were scarce numbered among disciples before, come forth with unexpected courage and fidelity, and make a noble confession before many victories. 3. The manner of it. He took down the body from the cross, and wrapped it in clean linens, according to the custom of the Jews; and he himself attended, and performed their last kind offices to his dear Master. 4. The place where Joseph laid the corpse. In his own new tomb, hewn out in a rock, and closed with a great stone at the mouth; which when Joseph had done, he departed in silence for a period of time. So Divine providence ordered the circumstances, that none having lain there before, there could be no doubt, when Christ arose, concerning the person; and the solid rock out of which the sepulchre was hewn, prevented the possibility of suspicion of any secret access to the body, except by the entrance, and that was sufficiently guarded. Note, (1.) He who when alive had not a house to cover his head, when dead, wanted a grave: so destitute was the Lord of glory; who then after him dares complain? (2.) Since Jesus hath lain in the grave, he hath perfumed the noxious shock; and in this bed of dust, as the phoenix in her fabled nest, we now lie down, only to rise in brighter array, and take our flight to mansions of eternal glory. 5. The care Christ's enemies took to have the sepulchre secured. The chief priests and Pharisees, who were such scrupulous observers of the Sabbath, had not patience to wait the evening till it was over, but assembled, and went in a body to Pilate, to petition him for a guard, in order to secure the body against the following day, because they fuggish, that Jesus, that deceiver, (so do they call him who is the truth itself) had said, while he was yet alive, so that they admit he was now certainly dead, after three days I will rise again. We find not indeed he had ever expressly said so to them; and if they founded their suggestion upon what they had heard, (John ii. 19.) then their own barefaced wickedness was yet more evident, since on this very passage, which they applied to the temple, they formed great part of their accusation against him. Pretending therefore to fear, lest his disciples should come by night, and steal him away, and say he is risen, they desire to be furnished with a band of soldiers, to prevent all such attempts; lest, if such a trick should be played, the consequences of this last error, in not properly guarding the sepulchre, should be worse than the first, in suffering him to preach and live so long; for should this be once believed, the character of Jesus would then be established, and his doctrines spread with greater rapidity than ever. Pilate readily gratified them in granting their request, though no doubt he regarded their fears as absurd and ridiculous, and presumed they had little now to apprehend from a dead man. They had a body of soldiers in the tower of Antonis, for the service of the temple, and he permits them to detach what number they pleased to guard the sepulchre, and to use every other method to make 5 U the place as sure as they could. Nor did they fail to take every step to prevent the possibility of an imposture; setting a guard of soldiers, in whom they could confide, to watch the body that night, and feeling the flame with the public seal, either of Pilate or the Sanhedrim, that none might presume to enter, till the next day they should return themselves, and producing the dead couple undeceive the people, and detest the impostor. Thus by the gracious providence of God was every circumstance so ordered, respecting the resurrection of Jesus, that our faith in that grand event might have the most unshaken grounds of evidence indisputable, and be more strongly confirmed by all the methods his enemies took to guard the body from the possibility of being clandestinely removed. Indeed it can scarce be supposed, that his disciples, who all so hastily forsook him and find when he was alive, would ever return to steal him away when he was dead: and they could have no end to answer by it; for to endeavour, by saying he was risen, to impose on the people, would be inconceivable madness and folly in them, since they must thereby expose themselves to every suffering for their testimony, and be of all men the most miserable in this world; conscious of dying with a lye in their right hand, and having no hope in the next. But had they desired or designed to execute such a scheme, they must have been now effectually prevented. In the face of a body of armed soldiers, placed as centinels on the sepulchre, and whose lives depended upon their watchfulness, to suppose they would ever have attempted to break the public seal, roll back a ponderous stone, descend into the tomb, and carry off the body by stealth, is an absurdity too glaring to be conceived. So far as human, as diabolical power could go, Christ's enemies went; but counsel and might are alike can against the Lord. They who oppose his kingdom, will find their attempts not only basified, but turned to their own confusion; their guilt but the more aggravated, and their eternal ruin more dreadful.