Note return to page 1 Luke iii. 31.

Note return to page 2 V. 1. The Book of the Generation of Jesus Christ— That is, strictly speaking, The Account of his Birth and Genealogy. This Title therefore properly relates to the Verses that immediately follow: But as it sometimes signifies the History of a Person, in that Sense it may belong to the whole Book. If there were any Difficulties in this Genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish Tables, than the Credit of the Evangelists: For they only act as Historians, setting down these Genealogies, as they stood in those public and allowed Records. Therefore they were to take them as they found them. Nor was it needful they should correct the Mistakes, if there were any. For these Accounts sufficiently answer the End for which they are recited. They unquestionably prove the grand Point in View, That Jesus was of the Family from which the promised Seed was to come. And they had more weight with the Jews for this Purpose, than if Alterations had been made by Inspiration itself. For such Alterations would have occasioned endless Disputes between them and the Disciples of our Lord. The Son of David, the Son of Abraham. He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring.

Note return to page 3 V. 3. Of Thamar. St. Matthew adds the Names of those Women also, that were remarkable in the Sacred History.

Note return to page 4 V. 4. Naasson, who was Prince of the Tribe of Judah, when the Israelites entered into Canaan.

Note return to page 5 V. 5. Obed begat Jesse. The Providence of God was peculiarly shewn in this, That Salmon, Boaz, and Obed, must each of them have been near 100 Years old, at the Birth of his Son here recorded.

Note return to page 6 V. 6. David the King— Particularly mentioned under this Character, because his Throne is given to the Messiah.

Note return to page 7 V. 8. Jehoram begat Uzziah; Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the Son of David and of Abraham. So the Progeny of Hezekiah after many Generations, are called The sons that should issue from him which he should beget, Isai. xxxix. 7.

Note return to page 8 V. 11. Josiah begat Jeconiah— Mediately, Jehoiakim coming between. And his Brethren: that is, his Uncles. The Jews term all Kinsmen Brethren. About the time they were carried away: Which was a little after the Birth of Jeconiah.

Note return to page 9

V. 16. The husband of Mary. Jesus was generally believed to be the Son of Joseph. It was needful for all who believed this, to know that Joseph was sprung from David. Otherwise they could not allow Jesus to be the Christ. Jesus, who is called Christ. The Name Jesus respects chiefly the Promise of Blessing made to Abraham: The Name Christ, the Promise of the Messiah's Kingdom, which was made to David.

It may be farther observed, That the word Christ in Greek, and Messiah in Hebrew, signify Anointed, and imply the Prophetic, Priestly, and Royal Characters, which were to meet in the Messiah. Among the Jews, Anointing was the Ceremony, whereby Prophets, Priests, and Kings were initiated into those Offices. And if we look into ourselves, we shall find a want of Christ in all these Respects. We are by Nature at a Distance from God, alienated from him, and incapable of a free Access to him. Hence we want a Mediator, an Intercessor, in a word, A Christ in his Priestly Office. This regards our State with respect to God. And with respect to ourselves, we find a total Darkness, Blindness, Ignorance of God and the Things of God. Now here we want Christ in his Prophetic Office, to inlighten our Minds and teach us the whole Will of God. We find also within us, a strange Misrule of Appetites and Passions. For these we want Christ in his Royal Character, to reign in our Hearts and subdue all Things to himself.

Note return to page 10

V. 17. So all the generations— Observe, in order to compleat the three Fourteens, David ends the first Fourteen, and begins the Second, (which reaches to the Captivity) and Jesus ends the third Fourteen.

When we survey such a Series of Generations, it is a natural and obvious Reflection, how like the leaves of a tree, one passeth away, and another cometh. Yet the Earth still abideth. And with it the Goodness of the Lord, which runs on from Generation to Generation, the common Hope of Parents and Children.

Of those who formerly lived upon Earth, and perhaps made the most conspicuous Figure, how many are there whose Names are perished with them? How many, of whom only the Names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if while we are forgotten by Men, we are remembered by God! If our Names, lost on Earth, are at length found written in the Book of Life.

Note return to page 11 V. 19. A just man— a strict observer of the Law: therefore not thinking it right to keep her.

Note return to page 12 V. 21. Jesus: that is, a Saviour. It is the same Name with Joshua (who was a Type of him) which properly signifies, the Lord, Salvation. His people; Israel. And all the Israel of God.

Note return to page 13 Isai. vii. 14.

Note return to page 14

V. 23. They shall call his name Emmanuel. To be called, only means, according to the Hebrew manner of speaking, That the Person spoken of, shall really and effectually be what he is called, and actually fulfil that Title. Thus, Unto us a child is born—and his name shall be called Wonderful, Counsellor, the mighty God, the Prince of peace—that is, He shall be all these, tho' not so much nominally, as really and in effect. And thus was he called Emmanuel; which was no common Name of Christ, but points out his Nature and Office: As he is God incarnate, and dwells by his Spirit, in the Hearts of his People.

It is observable, the Words in Isaiah are, Thou (namely his Mother) shalt call; but here, They, that is, all his People, shall call, shall acknowledge him to be Emmanuel, God with us. Which being interpreted: This is a clear Proof, That St. Matthew wrote his Gospel in Greek, and not in Hebrew.

Note return to page 15 V. 25. He knew her not, till after she had brought forth— It cannot be inferred from hence, that he knew her afterward: No more than it can be inferred from that Expression, (2 Sam. vi. 23.) Michal had no child till the day of her death, that she had Children afterward. Nor do the Words that follow, the first-born Son, alter the Case. For there are abundance of Places, wherein the Term, First-born is used, tho' there were no subsequent Children.

Note return to page 16

V. 1. Bethlehem of Judea. There was another Bethlehem in the Tribe of Zebulon. In the days of Herod: Commonly called, Herod the Great, born at Ascalon. The Sceptre was now on the Point of departing from Judah. Among his Sons were Archelaus, mentioned ver. 22. Herod Antipas, mentioned ch. xiv. and Philip, mentioned Luke iii. Herod Agrippa, mentioned Acts xii. was his Grandson. Wisemen: The first-fruits of the Gentiles: Probably they were Gentile Philosophers, who, thro' the Divine Assistance, had improved their Knowledge of Nature, as a means of leading to the Knowledge of the One, true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary Revelations of himself; as he did Melchisedek, Job, and several others, who were not of the Family of Abraham; to which He never intended absolutely to consine his Favours. The Title given them in the Original, was anciently given to all Philosophers, or Men of Learning: those particularly who were curious in examining the Works of Nature, and observing the Motions of the heavenly Bodies.

From the East. So Arabia is frequently called in Scripture. It lay to the East of Judea, and was famous for Gold, Frankincense and Myrrh. We have seen his Star. Undoubtedly they had before heard Balaam's Prophecy. And probably when they saw this unusual Star, it was revealed to them, that this Prophecy was fulfilled. In the East: that is, while we were in the East.

Note return to page 17 V. 4. The Chief Priests: that is, not only the High-priest and his Deputy, with those who formerly had borne that Office; but also the chief Man in each of those twenty-four Courses, into which the Body of Priests was divided. The Scribes were those whose peculiar Business it was, to explain the Scriptures to the People. They were the publick Preachers, or Expounders of the Law of Moses: Whence the chief of them were called Doctors of the Law.

Note return to page 18 Micah v. 2.

Note return to page 19 V. 6. Thou art in no wise the least among the Princes of Judah: That is, among the Cities belonging to the princes or heads of thousands in Judah. When this and several other Quotations from the Old Testament are compared with the Original, it plainly appears, the Apostles did not always think it necessary exactly to transcribe the Passages they cited, but contented themselves with giving the General Sense, tho' with some Diversity of Language. The words of Micah which we render, Tho' thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the Prophet and the Evangelist vanishes away.

Note return to page 20 V. 8. And if ye find him, bring me word. Probably, Herod did not believe he was born: Otherwise, would not so suspicious a Prince have made sure work at once?

Note return to page 21 V. 10. Seeing the Star— standing over where the child was.

Note return to page 22 V. 11. They presented to him gifts. It was customary to offer some present, to any eminent person whom they visited. And so it is, as travellers observe, in the Eastern Countries to this day. Gold, &c. Probably these were the best things their Country afforded; or that these were the Presents ordinarily made to very great persons. This was a most seasonable providential Assistance, for a long and expensive Journey into Egypt, a Country where they were entirely strangers, and were to stay for a considerable time.

Note return to page 23 V. 15. That it might be fulfilled; that is, whereby was fulfilled. The original Word frequently signifies, not the Design of an Action, but barely the Consequence or Event of it— Which was spoken of the Lord by the Prophet, on another occasion, Out of Egypt have I called my Son; which was now fulfilled as it were a new; Christ being in a far higher Sense the Son of God, than Israel, of whom the words were originally spoken.

Note return to page 24 Hos. xi. 1.

Note return to page 25 V. 16. Then Herod, seeing that he was deluded by the wise-men: So did his Pride teach him to regard this Action, as if it were intended to expose him to the derision of his subjects. Sending forth, a party of soldiers—In all the Confines thereof—in all the neighbouring Places, of which Rama was one.

Note return to page 26 V. 17. Then was fulfilled— A Passage of Scripture, whether Prophetic, Historical, or Poetical, is in the Language of the New Testament fulfilled, when an Event happens to which it may with great Propriety be accommodated.

Note return to page 27 Jer. xxxi. 15.

Note return to page 28 V. 18. Rachael weeping for her children. The Benjamites, who inhabited Rama, sprung from her. She was buried near this place; and is here beautifully represented, risen, as it were, out of her Grave, and bewailing her lost children. Because they are not: that is, are dead. The preservation of Jesus from this Destruction, may be considered as a Figure, of God's care over his Children in their greatest danger. God does not often, as he easily could, cut off their Persecutors at a stroke: But he provides a hiding place for his people, and by Methods not less effectual, tho' less pompous, preserves them from being swept away, even when the Enemy comes in like a flood.

Note return to page 29 V. 22. He was afraid to go thither— into Judea, and so turned aside into the region of Galilee—a part of the land of Israel not in the Jurisdiction of Archelaus.

Note return to page 30 V. 23. He came and dwelt in Nazareth, (where he had dwelt before he went to Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what had been spoken in effect by several of the prophets (tho' by none of them in express words) He shall be called a Nazarene: that is, He shall be despised and rejected, shall be a mark of publick Contempt and Reproach.

Note return to page 31 V. 1. In those days, that is, while Jesus dwelt there. In the wilderness of Judea. This was a wilderness properly so called, a wild, barren, desolate place, as was that also where our Lord was tempted. But generally speaking a wilderness in the New Testament, means only a Common, or a less cultivated place, in opposition to Pasture and Arable land.

Note return to page 32

V. 2. The kingdom of Heaven, and the Kingdom of God are but two Phrases for the same thing. They mean not barely a future happy State in Heaven, but a State to be enjoyed on Earth: The proper Disposition for the Glory of Heaven, rather than the Possession of it. Is at hand. As if he had said, God is about to erect that Kingdom, spoken of by Daniel, (c. ii. 44. and vii. 13, 14.) the Kingdom of the God of Heaven. It properly signifies here, The Gospel Dispensation, in which Subjects were to be gathered to God by his Son, and a Society to be formed, which was to subsist first on Earth, and afterwards with God in Glory. In some places of Scripture, the Phrase more particularly denotes the State of it on earth: In others, it signifies only the State of Glory; but it generally includes both. The Jews understood it of a Temporal Kingdom, the Seat of which they supposed would be Jerusalem; and the expected Sovereign of this Kingdom, they learned from Daniel to call the Son of Man.

Both John the Baptist and Christ, took up this Phrase, the Kingdom of Heaven, as they found it, and gradually taught the Jews (tho' greatly unwilling to learn) to understand it right. The very Demand of Repentance, as previous to it, shewed it was a Spiritual Kingdom, and that no wicked man, how politick, brave or learned soever, could possibly be a Subject of it.

Note return to page 33 V. 3. The way of the Lord— Of Christ. Make his paths straight. By removing every thing which might prove an hindrance to his gracious Appearance.

Note return to page 34 V. 4. John had his raiment of camels hair. Coarse and rough, suiting his character and doctrine. A leathern girdle: Like Elijah, in whose spirit and power he came. His food was locusts and wild honey. Locusts are ranked among clean meats, Lev. ix. 22. 17Q0002But these were not always to be had. So in default of those, he fed on wild honey.

Note return to page 35

V. 6. Confessing their Sins; of their own accord; freely and openly.

Such prodigious numbers could hardly be baptized by immerging their whole Bodies under water. Nor can we think they were provided with Change of Raiment for it, which was scarce practicable for such vast multitudes. And yet they could not be immerged naked with Modesty, nor in their wearing Apparel with Safety. It seems therefore, that they stood in ranks on the edge of the River, and that John passing along before them, cast water on their Heads or Faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the Disciples in the appearance of tongues, or flames, of fire.

Note return to page 36

V. 7. The Pharisees were a very ancient Sect among the Jews. They took their name from an Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict Observers of the law, fasted often, made long prayers, rigorously kept the Sabbath, and paid all tithe, even of mint, anise and cummin. Hence they were in high Esteem among the people. But inwardly, they were full of Pride and Hypocrisy.

The Sadducees were another Sect among the Jews, only not so considerable as the Pharisees. They denied the existence of Angels, and the Immortality of the Soul, and by consequence, the Resurrection of the Dead. Ye brood of vipers—In like manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, profane, or sensual Dispositions, are named respectively by him who saw their hearts, Serpents, dogs, wolves, and swine. Terms, which are not the random language of Passion, but a judicious designation of the persons meant by them. For it was fitting such men should be marked out, either for a Caution to others, or a Warning to themselves.

Note return to page 37 V. 8. Repentance is of two sorts; that which is termed Legal, and that which is styled Evangelical Repentance. The former (which is the same that is spoken of here) is, A thorough Conviction of Sin. The latter is, A Change of Heart (and consequently of Life) from all Sin to all Holiness.

Note return to page 38 V. 9. And say not. The word in the Original, which is vulgarly rendered, Think not, is here and in many places, purely Expletive. And so are two other words, which often occur in St. Matthew, Mark, and Luke: One of which our Translators usually render began; the other, It came to pass. We have Abraham to our father. It is almost incredible, how great the presumption of the Jews was, on this their relation to Abraham. One of their famous Sayings was, “Abraham sits near the Gates of “Hell, and suffers no Isralite to go down into “it.” I say to you. This Preface always denotes the Importance of what follows: Of these stones. Probably pointing to those which lay before them.

Note return to page 39 V. 10. But even the axe already lieth. That is, There is no room for such idle Pretences. Speedy Execution is determined against all that do not repent. The Comparison seems to be taken from a Woodman, that has laid down his Axe, to put off his Coat, and then immediately goes to work to cut down the tree. This refers to the wrath to come in the 7th Verse. Is cut down: Instantly, without farther delay.

Note return to page 40 V. 11. He shall baptize you with the Holy Ghost and with fire. He shall fill you with the Holy Ghost, inflaming your hearts with that fire of Love, which many waters cannot quench. And this was done, even with a visible Appearance as of Fire, on the day of Pentecost.

Note return to page 41 V. 12. Whose fan: that is, the word of the Gospel. His floor: that is, his Church, which is now covered with a mixture of wheat and chaff. He will gather the wheat into his garner: will lay up those who are truly Good, in Heaven.

Note return to page 42 Mark i. 9. Luke iii. 21.

Note return to page 43 V. 15. It becometh us to fulfil all righteousness. It becometh every Messenger of God, to observe all his righteous Ordinances. But the particular Meaning of our Lord seems to be, Thus it becometh us to do (me to receive Baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous Law of God, and the Commission He hath given me.

Note return to page 44

V. 16. And Jesus being baptized— Let our Lord's submitting to Baptism, teach us an holy Exactness, in the observance of those Institutions which owe their Obligation merely to a Divine Command. Surely thus it becometh all his Followers to fulfil all Righteousness.

Jesus had no Sin to wash away. And yet he was baptized. And God owned his Ordinance, so as to make it the Season of pouring forth the Holy Spirit upon him. And where can we expect this Sacred Effusion, but in an humble Attendance on Divine Appointments? Lo the heavens were opéned, and he saw the Spirit of God; St. Luke adds, in a bodily form: Probably in a glorious appearance of fire, perhaps in the Shape of a Dove, descending with an hovering Motion, till it rested upon him. This was a visible token of those secret Operations of the Blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his publick Work.

Note return to page 45 V. 17. And lo a voice— We have here a glorious Manifestation of the ever blessed Trinity: The Father speaking from Heaven, the Son spoken to, the Holy Ghost descending upon him. In whom I delight. What an Encomium is this! How poor to this are all other kinds of Praise? To be the Pleasure, the Delight of God, this is Praise indeed: This is true Glory: This is the highest, the brightest Light, that Virtue can appear in.

Note return to page 46 V. 1. Then: After this glorious Evidence of his Father's Love, He was compleatly armed for the Combat. Thus after the clearest Light and the strongest Consolation, let us expect the sharpest Temptations. By the Spirit: Probably, thro' a strong inward Impulse.

Note return to page 47 Mark i. 12. Luke iv. 1.

Note return to page 48 V. 2. Having fasted: Whereby doubtless he received more abundant Strength from God. Forty days and forty nights: As did Moses, the Giver of the Law, and Elijah, the great Restorer of it. He was afterwards hungry: And so prepared for the first Temptation.

Note return to page 49 V. 3. Coming to him: In a visible form; probably in a human shape, as one that desired to inquire farther into the Evidences of his being the Messiah.

Note return to page 50 V. 4. It is written: Thus Christ answered, and thus we may answer all the Suggestions of the Devil—By every word that proceedeth out of the mouth of God: that is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's Will.

Note return to page 51 Deut. viii. 3.

Note return to page 52 V. 5. The holy City. So Jerusalem was commonly called, being the place God had peculiarly chosen for himself.

Note return to page 53 Psa. xci. 11, 12.

Note return to page 54 V. 6. In their hands: that is, with great care.

Note return to page 55 Deut. vi. 16.

Note return to page 56 V. 7. Thou shalt not tempt the Lord thy God; by requiring farther Evidence, of what He hath already made sufficiently plain.

Note return to page 57 V. 8. Sheweth him all the kingdoms of the world: In a kind of visionary Representation.

Note return to page 58 V. 9. If thou wilt fall down and worship me. Here Satan clearly shews who he was. Accordingly Christ answering this Suggestion, calls him by his own Name, which he had not done before.

Note return to page 59 V. 10. Get thee hence, Satan: Not, get thee behind me, that is, into thy proper place; as he said on a quite different occasion to Peter, speaking what was not expedient.

Note return to page 60 Deut. vi. 13.

Note return to page 61 V. 11. Angels came and waited upon him: Both to supply him with food, and to congratulate his Victory.

Note return to page 62 Mark i. 14.

Note return to page 63 V. 13. Leaving Nazareth— Namely, when they had wholly rejected his word, and even attempted to kill him, Luke iv. 29.

Note return to page 64 Isai. ix. 1.

Note return to page 65 V. 15. Galilee of the Gentiles: That part of Galilee which lay beyond Jordan was so called, because it was in great measure inhabited by Gentiles, that is, Heathens.

Note return to page 66 V. 16. Here is a beautiful Gradation, First, they walked, then they sat in darkness, and lastly, in the region of the shadow of death.

Note return to page 67 V. 17. Repent, for the kingdom of heaven is at hand. Although it is the peculiar Business of Christ, to establish the Kingdom of Heaven in the Hearts of men, yet it is observable, he begins his Preaching, in the same words with John the Baptist: Because the Repentance which John taught, still was, and ever will be the necessary Preparation for that inward Kingdom. But that Phrase is not only used, with regard to the Individuals, in whom it is to be established, but also with regard to the Christian Church, the whole Body of Believers. In the former Sense it is opposed to Repentance; in the latter, to the Mosaic Dispensation.

Note return to page 68 V. 23. The gospel of the kingdom: The Gospel, that is, the joyous Message, is the proper Name of our Religion: As will be amply verified in all, who earnestly and perseveringly embrace it.

Note return to page 69 V. 24. Through all Syria: The whole Province, of which the Jewish Country was only a small Part. Even demoniacs—Men possest with Devils: and lunaticks—and paralytics—Men ill of the Palsy—whose Cases were, of all others, most deplorable and most helpless.

Note return to page 70 V. 25. Decapolis: A Tract of Land on the East-side of the Sea of Galilee, in which were Ten Cities near each other.

Note return to page 71 V. 1. And seeing the multitudes; At some Distance, as they were coming to him from every Quarter. He went up into the mountain: Which was near: Where there was room for them all. His disciples—Not only his twelve Disciples, but all who desired to learn of him.

Note return to page 72

V. 2. And he opened his mouth— A Phrase which always denotes a set and solemn Discourse; and taught them. To bless Men, to make Men happy, was the great Business, for which our Lord came into the World. And accordingly he here pronounces Eight Blessings together, annexing them to so many Steps in Christianity. Knowing that Happiness is our common Aim, and that an innate Instinct continually urges us to the pursuit of it, he in the kindest Manner applies to that Instinct, and directs it to its proper Object.

Tho' all Men desire, yet few attain Happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine Institution, which is the compleat Art of Happiness, by laying down before all that have Ears to hear, the true and only true Method of acquiring it.

Observe the benevolent Condescension of our Lord. He seems, as it were, to lay aside his supreme Authority as our Legislator, that he may the better act the Part of our Friend and Saviour. Instead of using the lofty Style, in positive Commands, he, in a more gentle and engaging Way, insinuates his Will and our Duty, by pronouncing those happy who comply with it.

Note return to page 73 V. 3. Happy are the poor— In the following Discourse there is, 1. A sweet Invitation to true Holiness and Happiness, ver. 3—12: 2. A Persuasive to impart it to others, ver. 13—16: 3. A Description of true, Christian Holiness, ver. 17.—ch. vii. 12: (in which it is easy to observe, the latter Part exactly answers the former:) 4. The Conclusion. Giving a sure Mark of the true Way, Warning against false Prophets, exhorting to follow after Holiness. The poor in spirit: They who are unfeignedly penitent, they who are truly convinced of Sin; who see and feel the State they are in by Nature, being deeply sensible of their Sinfulness, Guiltiness, Helplessness. For theirs is the kingdom of heaven: The present, inward Kingdom: Righteousness, and Peace, and Joy in the Holy Ghost.

Note return to page 74 V. 4. They that mourn: Either for their own Sins, or for other Men's, and are steadily and habitually serious. They shall be comforted. More solidly and deeply even in this World, and eternally, in Heaven.

Note return to page 75 V. 5. Happy are the meek: They that hold all their Passions and Affections evenly ballanced. They shall inherit the earth. They shall enjoy whatever Portion God hath given them here, and shall hereafter possess the new Earth, wherein dwelleth Righteousness.

Note return to page 76 V. 6. They that hunger and thirst after righteousness, after the Holiness here described: They shall be satisfied with it.

Note return to page 77 V. 7. The merciful: They who love all Men as themselves. They shall obtain mercy— Whatever Mercy therefore we desire from God, the same let us shew to our Brethren. He will repay to us a thousand fold, the Love we bear to any for his sake.

Note return to page 78 V. 8. The pure in heart— the Sanctified. They who love God with all their Hearts. They shall see God: In all things here; hereafter in Glory.

Note return to page 79

V. 9. The peace-makers: They that out of Love to God and Man do all possible Good to all Men. Peace in the Scripture Sense implies all Blessings, temporal and eternal. They shall be called the children of God: Shall be acknowledged such by God and Men. One would imagine a Person of this amiable Temper and Behaviour would be the Darling of Mankind. But our Lord well knew it would not be so, as long as Satan was the Prince of this World. He therefore warns them before of the Treatment all were to expect, who were determined thus to tread in his Steps, by immediately subjoining, Happy are they who are persecuted for Righteousness sake.

Thro' this whole Discourse, we cannot but observe, the most exact Method which can possibly be conceived. Every paragraph, every Sentence is closely connected both with that which precedes and that which follows it. And is not this the Pattern for every Christian Preacher? If any then are able to follow it, without any Premeditation, well: If not, let them not dare to preach without it. No Rhapsody, no Incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.

Note return to page 80 V. 10. For righteousness sake: that is, because they have, or follow after, the Righteousness here described. He that is truly a righteous Man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. iii. 12. The World will always say, Away with such Fellows from the Earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other mens; their ways are of another fashion, Wisd. ii.

Note return to page 81 V. 11. Revile; when present: say all evil, when you are absent.

Note return to page 82 V. 12. Your reward: Even over and above the Happiness that naturally and directly results from Holiness.

Note return to page 83 V. 13. Ye— Not the Apostles, not Ministers only; but all ye who are thus holy, are the salt of the earth, are to season others.

Note return to page 84 V. 14. Ye are the light of the world: If ye are thus holy, you can no more be hid, than the Sun in the Firmament: No more than a city on a Mountain: Probably pointing to that on the brow of the opposite Hill.

Note return to page 85 V. 15. Nay, the very Design of God in giving you this light, was that it might shine.

Note return to page 86 V. 16. That they may see— and glorify: that is, That seeing your good works, they may be moved to love and serve God likewise.

Note return to page 87 V. 17. Think not; Do not imagine, fear, hope, that I am come like your teachers, to destroy the law or the Prophets. I am not come to destroy the Moral Law, but to fulfill: to establish, illustrate and explain its highest Meaning, both by my Life and Doctrine.

Note return to page 88 Luke xvi. 17, 21, 33.

Note return to page 89 V. 18. Till all things shall be effected, which it either requires or foretells. For the Law has its effect, when the Rewards are given and the Punishments annext to it inflicted, as well as when its precepts are obeyed.

Note return to page 90 V. 19. One of the least: So accounted by men. And shall teach, either by word or example: shall be the least, that is, shall have no part therein.

Note return to page 91 V. 20. The righteousness of the scribes and Pharisees, Described in the Sequel of this Discourse.

Note return to page 92 V. 21. Ye have heard: From the Scribes, reciting the Law: Thou shalt do no murder; And they interpreted this, as all the other Commandments, barely of the Outward Act. The Judgment. The Jews had in every city a Court of Twenty-three men, who could sentence a Criminal to be strangled. But the Sanhedrim only (the Great Council, which sat at Jerusalem, consisting of Seventy-two men) could sentence to the more terrible Death of Stoning. That was called, The Judgment, This the Council.

Note return to page 93 Exo. xx. 13.

Note return to page 94 V. 22. But I say unto you— Which of the Prophets ever spake thus! Their language is, Thus saith the Lord. Who hath Authority to use this Language, but the one Lawgiver, who is able to save and to destroy? Whosoever is angry with his brother. Some Copies add, Without a cause. But this is utterly foreign to the whole Scope and Tenor of our Lord's Discourse. If he had only forbidden, The being angry without a cause, there was no manner of need of that solemn Declaration, I say unto you: for the Scribes and Pharisees themselves said as much as this. Even they taught, Men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, That we ought not for any cause to be so angry, as to call any man Raca, or Fool. We ought not for any cause to be angry at the Person of the sinner, but at his Sin only. Happy World! Were this plain and necessary Distinction, throughly understood, remembered, practised. Raca means, a silly man, a trifler. Whosoever shall say thou fool: shall revile or seriously reproach any man. Our Lord specifies three degrees of Murder, each liable to a sorer punishment than the other: Not indeed from Men, but from God. Hell-fire. In the Valley of Hinnom (whence the word in the Original is taken) the Children were used to be burnt alive to Moloch. It was afterwards made a receptacle for the filth of the City, where continual fires were kept to consume it. And it is probable, if any Criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter State, it was a fit Emblem of Hell. It must here signify a Degree of future Punishment, as much more dreadful than those incurred in the two former Cases, as Burning alive is more dreadful, than either Strangling or Stoning.

Note return to page 95 V. 23. Thy brother hath ought against thee: On any of the preceding Accounts: For any unkind thought or word; any that did not spring from Love.

Note return to page 96 V. 24. Leaving thy gift, go: For thy Gift and thy Prayer will not atone for thy want of Love: but this will make them both an abomination before God.

Note return to page 97 Luke xii. 58.

Note return to page 98

V. 25. Agree with thine adversary: with any against whom thou hast thus offended: while thou art in the way, Instantly, on the spot; before you part. Lest the adversary deliver thee to the Judge: Lest he commit his Cause to God. Till thou hast paid the last farthing: That is, for ever, since thou canst never do this.

What has been hitherto said, refers to Meekness: What follows, to Purity of Heart.

Note return to page 99 Exo. xx. 14.

Note return to page 100 V. 27. Thou shalt not commit adultery. And this, as well as the sixth Commandment, the Scribes and Pharisees interpreted barely of the outward Act.

Note return to page 101 C. xviii. 8. Mark ix. 43.

Note return to page 102

V. 29, 30. If a person as dear as a right-eye, or as useful as a right-hand, cause thee this to offend, tho' but in heart.

Perhaps here may be an Instance of a kind of Transposition, which is frequently found in the Sacred Writings: So that the 29th verse may refer to the 27, 28, and the 30th to v. 21, 22. As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid Sin while you keep it. Even cut off your right-hand, if you are of so passionate a Temper, that you cannot otherwise be restrained from hurting your Brother. Pull out your eyes, if you can no otherwise be restrained from lusting after Women.

Note return to page 103 Deut. xxiv. 1. Matt. xix. 7. Mark x. 2. Lu. xvi. 18.

Note return to page 104 V. 31. Let him give her a writing of divorce: Which the Scribes and Pharisees allowed men to do, on any trifling occasion.

Note return to page 105 V. 32. Causeth her to commit adultery: If she marry again.

Note return to page 106 Exo. xx. 7.

Note return to page 107

V. 33. Our Lord here refers to the promise made to the pure in heart, of seeing God in all things, and points out a false Doctrine of the Scribes, which arose from their not thus seeing God.

What he forbids is, The swearing at all, 1. By any Creature, 2. In our ordinary Conversation: both of which the Scribes and Pharisees taught to be perfectly innocent.

Note return to page 108 V. 36. For thou canst not make one hair white or black. Whereby it appears, that this also is not thine but God's.

Note return to page 109 V. 37. Let your conversation be yea, yea; nay, nay. That is, In your common Discourse, barely affirm or deny.

Note return to page 110 V. 38. Ye have heard— Our Lord proceeds to inforce such Meekness and Love on those who are persecuted for righteousness sake (which he pursues to the end of the chapter) as was utterly unknown to the Scribes and Pharisees. It hath been said, in the Law, as a Direction to Judges, in case of violent and barbarous Assaults, An eye for an eye, and a tooth for a tooth. And this has been interpreted, as encouraging bitter and rigorous Revenge.

Note return to page 111 Deut. xix. 21.

Note return to page 112 V. 39. But I say unto you, That you resist not the evil man, thus the Greek word translated resist signifies standing jn battle array striving for Victory. If a man smite thee on the right-cheek, return not evil for evil: Yea, turn to him the other, rather than revenge thyself.

Note return to page 113 V. 40, 41. Where the damage is not great, chuse rather to suffer it, tho' possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole Passage seems to be, Rather than return evil for evil, when the Wrong is purely Personal, submit to one Bodily Wrong after another, give up one Part of your Goods after another, submit to one Instance of Compulsion after another.

Note return to page 114 Luke vi. 30.

Note return to page 115 V. 42. Thus much for your Behaviour toward the violent. As for those who use milder Methods, Give to him that asketh thee: Give and lend to any so far (but no farther, for God never contradicts himself) as is consistent with thy Engagements to thy Creditors, thy Family, and the Houshold of Faith.

Note return to page 116 Lev. xix. 18.

Note return to page 117 V. 43. Thou shalt love thy neighbour and hate thy enemy. God spoke the former Part: the Scribes added the latter.

Note return to page 118 Luke vi. 27, 35.

Note return to page 119 V. 44. Bless them that curse you. Speak all the good you can to and of them, who speak all evil to and of you. Repay Love in Thought, Word and Deed to those who hate you and shew it both in Word and Deed.

Note return to page 120 V. 45. That ye may be the children: that is, that ye may appear such before men and angels. He maketh his sun to rise: He gives them such Blessings as they will receive at his hands. Spiritual Blessings they will not receive.

Note return to page 121 V. 46. The publicans, were Officers of the Revenue, farmers or receivers of the publick money: Men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their Extortion and Oppression, and were reckoned by the Jews as the very scum of the Earth.

Note return to page 122 V. 47. And if ye salute your brethren only: Our Lord probably glances at those Prejudices, which different Sects had against each other, and intimates, that he would not have his followers, imbibe that narrow Spirit. Would to God this had been more attended to, among the unhappy Divisions and Subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever Party or Denomination they are.

Note return to page 123

V. 48. Therefore ye shall be perfect, as your Father who is in heaven is perfect. So the Original runs, referring to all that Holiness, which is described in the foregoing Verses, which our Lord in the beginning of the Chapter recommends as Happiness, and in the close of it, as Perfection.

And how wise and gracious is this, To sum up, and as it were, seal all his Commandments with a Promise! Even the proper Promise of the Gospel, That he will put those Laws in our minds and write them in our hearts! He well knew, how ready our unbelief would be, to cry out, This is impossible! And therefore stakes upon it all the Power, Truth and Faithfulness of Him, to whom all things are possible.

Note return to page 124

V. 1. In the foregoing Chapter our Lord particularly described the Nature of Inward Holiness. In this he describes that Purity of Intention without which none of our outward Actions are holy. This Chapter contains four Parts, 1. The right Intention and Manner in giving Alms, ver. 1—4. 2. The right Intention, Manner, Form, and Pre-requisites of Prayer, ver. 5—15. 3. The right Intention and Manner of Fasting, ver. 16—18. 4. The Necessity of a pure Intention in all things, unmixt either with the Desire of Riches, or worldly Care and Fear of Want, ver. 19—34.

This Verse is a general Caution against Vain-glory, in any of our good Works: All these are here summed up together, in the comprehensive Word Righteousness. This general Caution our Lord applies in the Sequel to the three principal Branches of it, relating to our Neighbour, ver. 2—4: to God, ver. 5—6: and to ourselves, ver. 16—18.

To be seen. Barely the being seen, while we are doing any of these things, is a Circumstance purely indifferent. But the doing them with this View, to be seen and admired, this is what our Lord condemns.

Note return to page 125 V. 2. As the hypocrites do. Many of the Scribes and Pharisees did this, under a Pretence of calling the Poor together. They have their reward: All they will have; for they shall have none from God.

Note return to page 126 V. 3. Let not thy left-hand know what thy right hand doth. A proverbial Expression for doing a thing secretly. Do it as secretly as is consistent, 1. With the doing it at all. 2. With the doing it in the most effectual Manner.

Note return to page 127 V. 5. The synagogues. These were properly, the Places where the People assembled, for publick Prayer, and hearing the Scriptures read and expounded. They were in every City from the Time of the Babylonish Captivity, and had Service thrice a Day on three Days in the Week. In every Synagogue was a Council of grave and wise Persons, over whom was a President, called The Ruler of the Synagogue. But the Word here, as well as in many other Texts, signifies, any Places of public Concourse.

Note return to page 128 V. 6. Enter into thy closet: that is, do it with as much Secresy as thou canst.

Note return to page 129

V. 7. Use not vain repetitions. To repeat any Words without meaning them, is certainly a vain Repetition. Therefore we should be extremely careful in all our Prayers, to mean what we say; and to say only what we mean from the Bottom of our Hearts. The vain and heathenish Repetitions which we are here warned against are most dangerous, and yet very common; which is a principal Cause why so many who still profess Religion, are a Disgrace to it. Indeed all the Words in the World are not equivalent to one holy Desire. And the very best Prayers are but vain repetitions, if they are not the Language of the Heart.

Your Father knoweth what things ye have need of. The primary End of Prayer is, not to inform God of our Wants, nor to persuade him to relieve them. Omniscient as he is, he cannot be informed; merciful as he is, he need not be persuaded. The chief thing wanting is, a fit Disposition on our Part, to receive his Grace and Blessing. Consequently, the great Office of Prayer is, to produce such a Disposition in us; to exercise our Dependence on God; to increase our Desire of the things we ask for; to make us so sensible of our Wants, that we may never cease wrestling till we have prevailed for the Blessing.

Note return to page 130 Luke xi. 2.

Note return to page 131

V. 9. Thus therefore pray ye. He who best knew what we ought to pray for, and how we ought to pray; what Matter of Desire, what Manner of Address would most please himself, would best become us, has here dictated to us a most perfect and universal Form of Prayer, comprehending all our real Wants, expressing all our lawful Desires; a compleat Directory and full Exercise of all our Devotions.

Thus: For these things; sometimes, in these Words, at least in this Manner, short, close, full.

This Prayer consists of three Parts, the Preface, the Petitions, and the Conclusion. The Preface, Our Father who art in heaven, lays a general Foundation for Prayer, comprizing what we must first know of God, before we can pray in Confidence of being heard. It likewise points out to us that Faith, Humility, Love of God and Man, with which we are to approach God in Prayer.

I. Our Father: Who art good and gracious to all, our Creator, our Preserver: The Father of our Lord, and of us in Him, thy Children by Adoption and Grace: Not my Father only, who now cry unto thee, but the Father of the Universe, of Angels and Men: Who art in heaven: Beholding all things, both in Heaven and Earth; knowing every Creature, and all the Works of every Creature, and every possible Event from everlasting to everlasting: The Almighty Lord and Ruler of all, superintending and disposing all things: In heaven: eminently there, but not there alone, seeing thou fillest Heaven and Earth:

II. 1. Hallowed be thy name: Mayst thou, O Father, be truly known by all intelligent Beings, and with Affections suitable to that Knowledge: Mayst thou be duly honoured, loved, feared by all in Heaven and in Earth, by all Angels and all Men.

2. Thy kingdom come: May thy Kingdom of Grace come quickly, and swallow up all the Kingdoms of the Earth: May all Mankind, receiving thee, O Christ, for their King, truly believing in thy Name, be filled with Righteousness, and Peace, and Joy; with Holiness and Happiness; till they are removed hence into thy Kingdom of Glory, to reign with thee for ever and ever.

3. Thy will be done on earth as it is in heaven: May all the Inhabitants of the Earth do thy Will as willingly as the holy Angels: May these do it continually even as they, without any Interruption of their willing Service: Yea and perfectly as they: Mayst thou, O Spirit of Grace, thro' the Blood of the everlasting Covenant, make them perfect in every good Work to do thy Will, and work in them all that is well-pleasing in thy Sight.

4. Give us, O Father (for we claim nothing of right, but only of thy free Mercy) this day (for we take no Thought for the Morrow) our daily bread, all things needful for our Souls and Bodies: Not only the meat that perisheth, but the sacramental Bread, and thy Grace, the food which endureth to everlasting life.

5. And forgive us our trespasses, as we forgive them that trespass against us: Give us, O Lord, Redemption in thy blood, even the Forgiveness of sins: as thou enablest us freely, and fully to forgive every man, so do thou forgive all our trespasses.

6. And lead us not into temptation, but deliver us from evil. Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than Conquerors thro' thy Love, over Sin and all the consequences of it. Now the principal Desire of a Christian's Heart being the Glory of God, (ver. 9, 10) and all he wants for himself or his Brethren, being the daily Bread of Soul and Body, (or the Support of Life, animal and spiritual) Pardon of Sin and Deliverance from the Power of it and of the Devil; (ver. 11, 12, 13.) There is nothing besides that a Christian can wish for; therefore this Prayer comprehends all his Desires. Eternal Life is the certain Consequence, or rather Completion of Holiness.

III. For thine is the kingdom, the Sovereign Right of all things that are or ever were created: The power, the executive Power, whereby thou governest all things in thy everlasting Kingdom: And the glory, the Praise due from every Creature, for thy Power, and all thy wondrous Works, and the mightiness of thy Kingdom, which endureth thro' all Ages, even for ever and ever. It is observable, that tho' the Doxology, as well as the Petitions of this Prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every Person, and to the ever blessed and undivided Trinity.

Note return to page 132 Mark xi. 25.

Note return to page 133

V. 16. When ye fast— Our Lord does not enjoin either Fasting, Alms-deeds, or Prayer: all these being Duties which were before fully established in the Church of God.

Ibid. disfigure: by the dust and ashes which they put upon their head, as was usual at times of solemn humiliation.

Note return to page 134 V. 17. Anoint thy head: So the Jews frequently did. Dress thyself as usual.

Note return to page 135

V. 19. Lay not up for yourselves— Our Lord here makes a transition from Religious to Common Actions, and warns us of another Snare, the Love of Money, as inconsistent with Purity of Intention as the Love of Praise. Where rust and moth consume: Where all things are perishable and transient.

He may likewise have a farther view in these words, even to guard us against making any thing on earth our Treasure. For then a thing properly becomes our Treasure, when we set our Affection upon it.

Note return to page 136 V. 22. The eye is the light17Q0011 of the body. And what the Eye is to the body, the Intention is to the Soul. We may observe with what exact Propriety our Lord places Purity of Intention, between Worldly Desires and Worldly Cares, either of which directly tend to destroy it. If thine eye be single, Singly fixt on God and Heaven, thy whole Soul will be full of Holiness and Happiness. If thine eye be evil; not single, aiming at any thing else.

Note return to page 137 Luke xvi. 13.

Note return to page 138 V. 24. Mammon: Riches, Mony; anything loved or sought, without reference to God.

Note return to page 139 Luke xii. 22.

Note return to page 140 V. 25. And if you serve God, you need be careful for nothing. Therefore take not thought, that is, Be not anxiously careful. Beware of Worldly Cares; for these are as inconsistent with the true Service of God as Worldly Desires. Is not the life more than meat? And if God gives the greater Gift, will He deny the smaller?

Note return to page 141 V. 27. And which of you, if you are ever so careful, can even add a moment to your own life thereby? This seems by far the most easy and natural Sense of the words.

Note return to page 142 V. 29. Solomon in all his glory was not arrayed like one of these. Not in garments of so pure a white. The Eastern Monarchs were often clothed in white Robes.

Note return to page 143 V. 30. The grass of the field, is a general Expression, including both Herbs and Flowers. Into the still: This is the natural Sense of the Passage. For it can hardly be supposed, That Grass or Flowers should be thrown into the Oven the day after they were cut down. Neither is it the custom, in the hottest Countries, where they dry the fastest, to heat Ovens with them. If God so clothe: The word properly implies the putting on a compleat Dress, that surrounds the body on all sides; and beautifully expresses that external Membrane, which (like the Skin in an human Body) at once adorns the tender Fabrick of the Vegetable, and guards it from the Injuries of the Weather. Every Microscope in which a Flower is viewed, gives a lively Comment on this Text.

Note return to page 144 V. 31. Therefore take not thought— How kind are these Precepts! The substance of which is only this, Do thyself no harm! Let us not be so ungrateful to Him and so injurious to ourselves, as to harrass and oppress our minds, with that burden of Anxiety, which He has so graciously taken off. Every Verse speaks at once to the Understanding and to the Heart. We will not therefore indulge these unnecessary, these useless, these mischievous Cares. We will not borrow the Anxieties and Distresses of the morrow, to aggravate those of the present Day. Rather we will chearfully repose ourselves on that heavenly Father; who knows we have need of these Things; who has given us the Life, which is more than Meat, and the Body, which is more than Raiment. And thus instructed in the Philosophy of our Heavenly Master, we will learn a Lesson of Faith and Chearfulness, from every Bird of the Air, and every Flower of the Field.

Note return to page 145 V. 33. Seek the kingdom of God and his righteousness. Singly aim at this, That God reigning in your Heart, may fill it with the Righteousness above described. And indeed whoever seeks this first, will soon come, to seek this only.

Note return to page 146 V. 34. The morrow shall take thought for itself: that is, Be careful for the Morrow, when it comes. The evil thereof: Speaking after the Manner of Men: But all Trouble is, upon the whole, a real Good. It is Good Physick which God dispenses daily to his Children, according to the Need, and the Strength of each.

Note return to page 147 Ch. vii. Our Lord now proceeds to warn us against the chief Hindrances of Holiness. And how wisely does he begin with Judging? Wherein all young Converts are so apt to spend that Zeal which is given them for better Purposes.

Note return to page 148 V. 1. Judge not any Man without full, clear, certain Knowledge, without absolute Necessity, without tender Love.

Note return to page 149 V. 2. With what measure ye mete, it shall be measured to you. Awful Words. So we may, as it were, chuse for ourselves, if God shall be severe or merciful to us. God and Man will favour the Candid and Benevolent: but they must expect Judgment without Mercy, who have shewed no mercy.

Note return to page 150

V. 3. In particular, why do you open your Eyes to any Fault of your Brother, while you yourself are guilty of a much greater?

Ibid. The mote. The Word properly signifies a Splinter or Shiver of Wood. This and a beam, its opposite, were proverbially used by the Jews, to denote, the one, small Infirmities, the other gross, palpable Faults.

Note return to page 151 V. 4. How wilt thou say: With what Face?

Note return to page 152 V. 5. Thou hypocrite: It is mere Hypocrisy, to pretend Zeal for the Amendment of others, while we have none for our own. Then —When that which obstructed thy Sight is removed.

Note return to page 153

V. 6. Here is another Instance of that Transposition, where of the two Things proposed, the latter is first treated of. Give not —to dogs—lest turning they rend you: Cast not—to swine—lest they trample them under foot.

Yet even then, when the Beam is cast out of thine own Eye, Give not—that is, Talk not of the deep things of God, to those whom you know to be wallowing in Sin; neither declare the great things God hath done for your Soul to prophane, furious, persecuting Wretches. Talk not of Perfection, for instance, to the former; nor of your own Experience, to the latter. But our Lord does in no wise forbid us to reprove, as occasion is, both the one and the other.

Note return to page 154 V. 7. But ask—pray for them, as well as for yourselves. In this there can be no such danger. Seek—Add your own diligent Endeavours to your asking, and knock—persevere importunately in that Diligence.

Note return to page 155

V. 11. To them that ask him:— But on this Condition, that ye follow the Example of his Goodness, by doing to all as ye would they should do to you. For this is the Law and the prophets: This is the Sum of all, exactly answering ch. v. 17. The whole is comprized in one Word, Imitate the God of Love.

Thus far proceeds the Doctrinal Part of the Sermon. In the next Verse begins the Exhortation to practise it.

Note return to page 156 Luke vi. 3.

Note return to page 157 Luke xiii. 24.

Note return to page 158 V. 13. The strait gate: The Holiness described in the foregoing Chapters. And this is the narrow Way. Wide is the gate, and many there are that go in thro' it. They need not seek for this: they come to it of course. Many go in thro' it, Because straight is the other gate: Therefore they do not care for it: They like a wider Gate.

Note return to page 159 V. 15. Beware of false prophets; who in their preaching describe a broad Way to Heaven. It is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are False Prophets, who teach any other Way, than that which our Lord hath here marked out. In sheeps clothing: With fair Professions of Love: Wolves; Not feeding but destroying Souls.

Note return to page 160 Luke vi. 43, 44. xii. 33.

Note return to page 161 V. 16. By their fruits ye shall know them: A short, plain, easy Rule, whereby to know True from False Prophets: And one that may be applied by People of the meanest Capacity, who are not accustomed to deep Reasoning. True Prophets convert Sinners to God: False Prophets do not. They also are false Prophets who, tho' speaking the very Truth, yet are not sent by the Spirit of God, but come in their own name, to declare it. Their Mark is, “Not turning men from the power of Satan to God.”

Note return to page 162 V. 18. A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit. But it is certain, the Goodness or Badness here mentioned, respects the Doctrine rather than the Personal Character. For a bad Man preaching the Good Doctrine here delivered, is often an Instrument of converting Sinners to God.

Note return to page 163 V. 19. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. How dreadful then is the Condition of that Teacher, who hath brought no Sinners to God!

Note return to page 164 Luke vi. 46.

Note return to page 165 V. 21. Not every one— that is, no one, that saith, Lord, Lord—that makes a mere Profession of me and of my Religion, shall enter —whatever their false Teachers may assure them to the contrary. He that doth the will of my Father: As I have now declared it. Observe: Every thing short of this, is only saying Lord, Lord.

Note return to page 166 V. 22. We have prophesied: We have declared the Mysteries of thy Kingdom; wrote Books; preached excellent Sermons. In thy name done many wonderful works. So that even the working of Miracles is no Proof that a Man has saving Faith.

Note return to page 167 Luke xiii. 27.

Note return to page 168 V. 23. I never knew you: There never was a Time that I approved of you. So that as many Souls as they had saved, they were themselves never saved from their Sins. Lord, is it my case?

Note return to page 169 Luke vi. 47.

Note return to page 170 V. 29. He taught them, the Multitudes, as one having Authority: With a Dignity and Majesty peculiar to himself as the Great Lawgiver, and with the Demonstration and Power of the Spirit: And not as the scribes, who only expounded the Law of another; and that in a lifeless, ineffectual Manner.

Note return to page 171 Mark i. 40. Luke v. 12.

Note return to page 172 V. 2. A leper came. Leprosies in those Countries were seldom curable by natural Means, any more than Palsies or Lunacy. Probably this Leper, tho' he might not mix with the People, had heard our Lord at a Distance.

Note return to page 173 V. 4. See thou tell no man: Perhaps our Lord only meant not here, not till thou hast shewed thyself to the Priest. But many others he commanded, Absolutely to tell none, of the Miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these Reasons: 1. To prevent the Multitude from thronging him, in the Manner related, Mark i. 45. 2. To fulfil the Prophecy (Isai. xlii. 1.) That he would not be vain or ostentatious. This Reason St. Matthew assigns, ch. xii. 17, &c. 3. To avoid the being taken by Force and made a King, John vi. 15. And 4. That he might not inrage the Chief Priests, Scribes, and Pharisees, who were the most bitter of all others against him, any more than was unavoidable, Matt. xvi. 20, 21. For a testimony—that I am the Messiah—to them, the Priests, who otherwise might have pleaded Want of Evidence.

Note return to page 174 Lev. xiv. 2.

Note return to page 175 Luke vii. 1.

Note return to page 176

V. 5. There came to him a centurion. Probably he came a little Way toward him, and then went back. He thought himself not worthy to come in Person, and therefore spoke the Words that follow by his Messengers. As it is not unusual in all Languages, so in Hebrew it is peculiarly frequent, to ascribe to a Person himself the Thing which is done, and the Words which are spoken by his Order. And accordingly St. Matthew relates as said by the Centurion himself, what others said by order from him. An Instance of the same kind we have, in the Case of Zebedee's Children. From St. Matthew (xx. 20.) we learn, It was their Mother that actually spoke those Words, which, Mark x. 35, 37. themselves are said to speak; Because she was only their Mouth.

Yet from ver. 13. Go thy way home, it appears, he at length came in Person; probably on hearing that Jesus was nearer to his House than he apprehended when he sent the Second Message by his Friends.

Note return to page 177 V. 8. The centurion answered: By his Second Messengers.

Note return to page 178 V. 9. For I am a man under authority: I am only an inferior Officer: And yet what I command, is done even in my Abscence. How much more what thou commandest, who art Lord of All?

Note return to page 179 V. 10. I have not found so great faith, no, not in Israel: For the Centurion was not an Israelite.

Note return to page 180 Luke xiii. 29.

Note return to page 181 V. 11 Many from the farthest Parts of the Earth, shall embrace the Terms and enjoy the Rewards of the Gospel-Covenant established with Abraham. But the Jews, who have the first Title to them shall be shut out from the Feast; from Grace here, and hereafter from Glory.

Note return to page 182 C. xxv. 30.

Note return to page 183 V. 12. Probably while our Lord was speaking this, the Centurion came in Person.

Note return to page 184 Mark i. 29. Luke iv. 38.

Note return to page 185 V. 14. Peter's wife's mother: St. Peter was then a young man, as were all the Apostles.

Note return to page 186 Mark i. 32. Luke iv. 40.

Note return to page 187 V. 17. Whereby was fulfilled that which was spoken by the prophet Isaiah: He spoke it in a more exalted Sense. The Evangelist here only alludes to those Words, as being capable of this lower meaning also. Such Instances are frequent in the Sacred Writings, and are Elegancies rather than Imperfections. He fulfilled these Words in the highest Sense, by bearing our sins in his own body on the tree: In a lower Sense, by sympathizing with us in our Sorrows, and healing us of the Diseases which were the Fruit of Sin.

Note return to page 188 liii. 4.

Note return to page 189 V. 18. He commanded to go to the other side: That both himself and the people might have a little Rest.

Note return to page 190 Luke ix. 57.

Note return to page 191 V. 20. The Son of man hath not where to lay his head: Therefore do not follow me, from any view of Temporal Advantage.

Note return to page 192 V. 21. Another said: I will follow thee without any such view; but I must mind my Business first.

Note return to page 193 V. 22. But Jesus said— When God calls, leave the Business of the World, to them who are dead to God.

Note return to page 194 Mark iv. 35. Luke viii. 22.

Note return to page 195 V. 24. The ship was covered: So Man's Extremity is God's Opportunity.

Note return to page 196 V. 26. Why are ye fearful?— Then he rebuked the Winds. First, he composed their Spirits, and then the Sea.

Note return to page 197 Mark v. 1. Luke viii. 26.

Note return to page 198 V. 28, The country of the Gergesenes: or of the Gadarenes. Gergesa and Gadara were towns near each other. Hence the Country between them took its Name, sometimes from one, sometimes from the other. There met him two demoniacs. St. Mark and Luke mention only one, who was probably the fiercer of the two, and the Person who spoke to our Lord first. But this is nowise inconsistent with the account which St. Matthew gives. The tombs. Doubtless those malevolent Spirits love such Tokens of Death and Destruction. Tombs were usually in those Days in desert Places, at a Distance from Towns, and were often made in the Sides of Caves, in the Rocks and Mountains. No man could pass, safely.

Note return to page 199 V, 29. What have we to do with thee? We have to do with sinful Men only. Before the time: The Great Day.

Note return to page 200 V. 30. There was an herd of many swine: Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.

Note return to page 201 V. 31. He said, Go. A Word of Permission only, not Command.

Note return to page 202 V. 34. They besought him to depart out of their coasts. They loved their Swine so much better than their Souls! How many are of the same Mind?

Note return to page 203 Mark v. 18. Luke viii. 37.

Note return to page 204 V. 1. His own City: Capernaum, ch. iv. 13.

Note return to page 205 Mark ii. 3. Luke v. 18.

Note return to page 206 V. 2. Seeing their faith; both that of the paralytic, and of them that brought him: Sin, a Title of Tenderness and Condescension.

Note return to page 207 V. 5. Which is easier— Do not both of them argue a divine Power? Therefore if I can heal his Disease, I can forgive his Sins: Especially as his Disease is the Consequence of his Sins. Therefore these must be taken away, if that is.

Note return to page 208 V. 6. On earth: Even in my State of Humiliation.

Note return to page 209 Mark ii. 14. Luke v. 27.

Note return to page 210 V. 9. He saw a man named Matthew— Modestly so called by himself. The other Evangelists call him by his more honourable name Levi. Sitting, in the very height of his business, at the receit of custom: The Customhouse, or place where the Customs were received.

Note return to page 211 V. 10. As Jesus sat at table in the house— of Matthew, who having invited many of his old Companions, made him a Feast (Mark ii. 15) and that a great one, tho' he does not himself mention it.

Note return to page 212 V. 11. The Pharisees said to his disciples, Why eateth your master— Thus they commonly ask our Lord, Why do thy Disciples this? And his Disciples, Why doth your Master?

Note return to page 213 V. 13. Go ye and learn. Ye that take upon you to teach others. I will have mercy and not sacrifice: that is, I will have mercy rather than sacrifice. I love Acts of Mercy better than Sacrifice itself.

Note return to page 214 Hos. vi. 6.

Note return to page 215 Mark ii. 18. Luke v. 33.

Note return to page 216 V. 14. Then: While he was at table.

Note return to page 217 V. 15. The children of the bride-chamber: The Companions of the bridegroom. Mourn: Mourning and Fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. But after I am gone, all my Disciples likewise shall be in fastings often.

Note return to page 218

V. 16. This is one reason. It is not a proper Time for them to fast. Another is, They are not ripe for it.

New cloth: The words in the Original properly signify, Cloth that has not past thro' the Fuller's hands, and which is consequently much harsher, than what has been often washed and worn; and therefore yielding less than that, will tear away the Edges to which it is sewed.

Note return to page 219 V. 17. New, fermenting wine will soon burst those bottles, the leather of which is almost worn out. Put new wine into new bottles: Give harsh Doctrines to such as have strength to receive them.

Note return to page 220 Mark v. 22. Luk. viii. 41.

Note return to page 221 V. 20. Coming behind: Out of bashfulness and humility.

Note return to page 222 V. 23. The minstrels: The Musicians. The Original Word properly means Flute-players. Musical Instruments were used by the Jews as well as the Heathens, in their Lamentations for the Dead, to sooth the Melancholy of surviving Friends, by soft and solemn Notes. And there were persons who made it their business to perform this, while others sung to their Musick. Flutes were used especially on the Death of Children; louder Instruments on the Death of grown Persons.

Note return to page 223 V. 24. Withdraw: there is no need of you now; for the maid is not dead: Her life is not at an end: but sleepeth. This is only a temporary Suspension of Sense and Motion, which should rather be termed Sleep than Death.

Note return to page 224 V. 25. The maid arose. Christ raised three dead persons to life: This child; the widow's Son and Lazarus: One newly departed; another on the bier; the third smelling in the Grave: To shew us, that no degree of Death, is so desperate as to be past help.

Note return to page 225 Luke xi. 14.

Note return to page 226 V. 33. Even in Israel: where so many wonders have been seen.

Note return to page 227 V. 36. Because they were faint: In Soul, rather than in Body. As sheep having no shepherd: And yet they had many Teachers: They had Scribes in every City. But they had none who cared for their Souls: and none that were able, if they had been willing, to have wrought any deliverance. They had no Pastors after God's own heart.

Note return to page 228 Luke x. 2.

Note return to page 229 V. 37. The harvest truly is great. When Christ came into the World, it was properly the time of harvest: till then it was the Seed-time only. But the labourers are few: Those whom God sends: who are holy and convert Sinners. Of others there are many.

Note return to page 230 V. 38. The Lord of the harvest: Whose peculiar work and office it is, and who alone is able to do it—that he would send forth. The Original Word properly means, To thrust out: for it is an Employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that Nature may well be averse to it. Those who never felt this, never yet knew what it is, To be Labourers in Christ's Vineyard.

Note return to page 231 Mark iii. 14. Luk. iv. 13. Acts i. 13.

Note return to page 232 Mark vi. 7. Luk. ix. 1.

Note return to page 233 V. 2. The first, Simon: The first who was called to a constant attendance on Christ: Although Andrew had seen him, before Simon.

Note return to page 234 V. 3. Lebbeus: commonly called, Judas, the brother of James.

Note return to page 235 V. 4. Iscariot: So called from Iscarioth, (the place of his birth) a town of the tribe of Ephraim, near the city of Samaria.

Note return to page 236 V. 5. These twelve Jesus sent forth— Herein exercising his supreme authority, as God over all. None but God can convey this Power to Man—Go not: Their Commission was thus confined now, because the Calling of the Gentiles was deferred till after the more plentiful Effusion of the Holy Ghost on the day of Pentecost.

Note return to page 237

V. 7. Cast out devils. It is a great Relief to the Spirits of an Infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned Brother, that the Diseases therein ascribed to the Operation of the Devil, have the very same symptoms, with the natural diseases of Lunacy, Epilepsy, or Convulsions: whence he readily and very willingly concludes, that the Devil had no hand in them.

But it were well to stop and consider a little. Suppose God should suffer an evil Spirit, to usurp the same power over a man's body, as the man himself has naturally: and suppose him actually to exercise that power; could we conclude the Devil had no hand therein, because his body was bent in the very same manner, wherein the man himself might have bent it naturally?

But suppose God gives an evil Spirit a greater power, to affect immediately the Origin of the Nerves in the brain, by irritating them to produce violent motions, or so relaxing them that they can produce little or no motion; still the symptoms will be those of over tense Nerves, as in Madness, Epilepsies, Convulsions; or of relaxed Nerves, as in paralytic cases. But could we conclude thence, that the Devil had no hand in them? Will any man affirm, that God cannot or will not, on any occasion whatever, give such a power to an evil Spirit? Or, that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural? If this be possible, then he who affirms it was so, in any particular case, cannot be justly charged with falshood, merely for affirming the reality of a possible thing. Yet in this manner are the Evangelists treated by those unhappy men, who above all things dread the Truth of the Gospel, because, if it is true, they are of all men most miserable.

Note return to page 238 V. 8. Freely ye have received— all things; in particular, the power of working miracles: freely give, exert that power wherever you come.

Note return to page 239 V. 9. Provide not: The stress seems to lie on this word: They might use what they had ready: But they might not stay a moment, to provide any thing more, neither take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary, 1. Lest it should retard them. 2. Because they were to learn hereby, to trust God in all future Exigences.

Note return to page 240 Luke x. 7. ix. 4. Mark vi. 10.

Note return to page 241 Luke x. 3. xii. 11.

Note return to page 242 V. 10. Neither scrip: that is a wallet, or bag to hold provisions: Nor yet a staff. We read Mark vi. 8. Take nothing, save a staff only. He that had one, might take it: they that had none, might not provide any. For the workman is worthy of his maintenance. This word includes all that is mentioned in the 9th and 10th verses; all that they were forbidden to provide for themselves, so far as it was needful for them.

Note return to page 243 V. 11. Inquire who is worthy, that you should abide with him: who is disposed to receive the Gospel. There abide—In that house till ye leave the town.

Note return to page 244 V. 12. Salute it: In the usual Jewish form, “Peace (that is, all blessings) be to this House.”

Note return to page 245 V. 13. If the house be worthy of it, God shall give them the Peace you wish them. If not, He shall give you what they refuse.

Note return to page 246 V. 14. Shake off the dust from your feet. The Jews thought the Land of Israel so peculiarly holy, that when they came home from any heathen Country, they stopped at his borders and shook or wiped off the dust of it from their feet, that the Holy Land might not be polluted with it. Therefore the Action here enjoined was a lively intimation, That those Jews who had rejected the Gospel, were holy no longer, but were on a level with Heathens and Idolaters.

Note return to page 247 Luke x. 3. xii. 11.

Note return to page 248 V. 17. But think not that all your Innocence and all your Wisdom will screen you from Persecution. They will scourge you in their synagogues— In these the Jews held their Courts of Judicature, about both Civil and Ecclesiastical affairs.

Note return to page 249 V. 19. Take no thought— Neither at this time, upon a sudden Call, need we be careful, how or what to answer.

Note return to page 250 V. 22. Of all men, that know not God.

Note return to page 251 V. 23. Ye shall not have gone over the cities of Israel; Make what Haste ye will: till the son of man be come, to destroy their Temple and Nation.

Note return to page 252 C. xii. 34.

Note return to page 253 V. 25. How much more— This cannot refer to the Quantity of Reproach and Persecution: (For in this the Servant cannot be above his Lord:) but only to the Certainty of it.

Note return to page 254 Mark iv. 22. Luke viii. 17. xii. 2.

Note return to page 255 V. 26. Therefore fear them not: for ye have only the same Usage with your Lord. There is nothing covered: So that however they may slander you now, your Innocence will at length appear.

Note return to page 256 V. 27. Even what I now tell you secretly, is not to be kept secret long, but declared publickly. Therefore what ye hear in the ear, publish on the house top—Two Customs of the Jews seem to be alluded to here. Their Doctors used to whisper in the Ear of their Disciples, what they were to pronounce aloud to others. And as their Houses were low and flat-roosed, they sometimes preached to the People from thence.

Note return to page 257 V. 28. And be not afraid of any thing which ye may suffer for proclaiming it. Be afraid of Him who is able to destroy both soul and body in hell. It is remarkable, that our Lord commands those who love God, still to fear him, even on this Account, under this Notion.

Note return to page 258 V. 29, 30. The particular Providence of God is another Reason for your not fearing Man. For this extends to the very smallest things. And if he has such Care over the most inconsiderable Creatures, how much more will he take care of you (provided you confess him before Men, before powerful Enemies of the Truth) and that not only in this Life, but in the other also?

Note return to page 259 Mark viii. 38. Luke ix. 26.

Note return to page 260 V. 33, 34. Whosoever shall deny me before men— To which ye will be strongly tempted. For think not that I am come: that is, Think not that universal Peace will be the immediate Consequence of my Coming. Just the contrary. Both publick and private Divisions will follow, wheresoever my Gospel comes with Power. Yet this is not the Design, tho' it be the Event, of his Coming, thro' the Opposition of Devils and Men.

Note return to page 261 Luke xii. 51.

Note return to page 262 V. 33, 34. Whosoever shall deny me before men— To which ye will be strongly tempted. For think not that I am come: that is, Think not that universal Peace will be the immediate Consequence of my Coming. Just the contrary. Both publick and private Divisions will follow, wheresoever my Gospel comes with Power. Yet this is not the Design, tho' it be the Event, of his Coming, thro' the Opposition of Devils and Men.

Note return to page 263 Mic. vii. 6.

Note return to page 264 V. 36. And he foes of a man that loves and follows me.

Note return to page 265 V. 37. He that loveth father or mother more than me: He that is not ready to give up all these, when they stand in Competition with his Duty.

Note return to page 266 C. xvi. 24. Luke xiv. 27.

Note return to page 267 V. 38. He that taketh not his cross: that is, whatever Pain or Inconvenience cannot be avoided, but by doing some Evil, or omiting some Good.

Note return to page 268 V. 39. He that findeth his life shall lose it: He that saves his Life, by denying me, shall lose it eternally, and he that loses his Life, by confessing me, shall save it eternally. And you shall be thus rewarded, so in Proportion shall they who entertain you for my Sake.

Note return to page 269 C. xviii. 5. John xiii. 20.

Note return to page 270 V. 41. A prophet: that is, a Preacher of the Gospel. In the name of a prophet: that is, because he is such, shall share in his Reward.

Note return to page 271 Mark ix. 41.

Note return to page 272 V. 42. One of these little ones: The very least Christian.

Note return to page 273 V. 1. In their cities: The other Cities of Israel.

Note return to page 274 Luke vii. 18.

Note return to page 275 V. 2. He sent two of his disciples: Not because he doubted himself; but to confirm their Faith.

Note return to page 276 V. 3. He that should come: The Messiah.

Note return to page 277 V. 4. Go and tell John the things which ye hear and see: Which are a stronger Proof of my being the Messiah, than any bare Assertions can be.

Note return to page 278 Isai. xxxv. 5.

Note return to page 279 V. 5. The poor have the gospel preached to them: The greatest Mercy of all.

Note return to page 280 V. 6. Happy is he who shall not be offended at me: Notwithstanding all these Proofs, that I am the Messiah.

Note return to page 281 V. 7. As they departed, he said concerning John: Of whom probably he would not have said so much, when they were present. A reed shaken by the wind? No; nothing could ever shake John, in the Testimony he gave to the Truth. The Expression is proverbial.

Note return to page 282 V. 8. A man clothed in soft raiment? An effeminate Courtier, accustomed to fawning and Flattery? You may expect to find Persons of such a Character in Palaces, not in a Wilderness.

Note return to page 283 V. 9. More than a prophet. For the Prophets only pointed me out afar off; but John was my immediate Forerunner.

Note return to page 284 Mal. iii. 1.

Note return to page 285 V. 11. But he that is least in the kingdom of heaven, is greater than he: Which an ancient Author explains thus: “One perfect in the Law, as John was, is inferior to one who is baptized into the death of Christ. For this is the Kingdom of Heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of Women; but he was cut off before the Kingdom of Heaven was given.” [He seems to mean, that Righteousness, Peace and Joy, which constitute the present, inward Kingdom of Heaven.] “He was blameless, as to that Righteousness which is by the law; but he fell short of those who are perfected by the Spirit of Life which is in Christ. Whosoever therefore is least in the kingdom of heaven by Christian Regeneration, is greater than any who has attained only the Righteousness of the Law: because the Law maketh nothing perfect.”

Note return to page 286 V. 12. And from the days of John; that is, from the Time that John had fulfilled his Ministry, Men rush into my Kingdom with a Violence like that of those who are taking a City by Storm.

Note return to page 287 Luke xvi. 16.

Note return to page 288 V. 13. For all the prophets and the law prophesied until John: For all that is written in the Law and the Prophets only foretold as distant, what is now fulfilled. In John old Dispensation expired, and the New began.

Note return to page 289 Mal. iv. 5.

Note return to page 290 V. 14. All is ready, if ye are willing to receive it.

Note return to page 291 V. 15. He that hath ears to hear, let him hear: A kind of proverbial Expression, requiring the deepest Attention to what is spoken.

Note return to page 292 V. 16. This generation: that is, the Men of this Age. They are like those froward Children of whom their Fellows complain, that they will be pleased no Way.

Note return to page 293 V. 18. John came neither eating nor drinking: In a rigorous, austere Way, like Elijah. And they say, He hath a devil: Is melancholy, from the Influence of an evil Spirit.

Note return to page 294 V. 19. The Son of man is come, eating and drinking: Conversing in a free, familiar Way. Wisdom is justified by her children: that is, My Wisdom herein is acknowledged by those who are truly wise.

Note return to page 295 V. 20. Then began he to upbraid the cities: It is observable, he had never upbraided them before. Indeed at first they had received him with all Gladness, Capernaum in particular.

Note return to page 296 Luke x. 13.

Note return to page 297 V. 21. Wo to thee, Chorazin: that is, Miserable art thou. For these are not Curses or Imprecations, as has been commonly supposed; but a solemn, compassionate Declaration, of the Misery they were bringing on themselves.

Note return to page 298 V. 22, 24. Moreover I say to you— Besides the general Denunciation of Wo to those stubborn Unbelievers, the Degree of their Misery will be greater, than even that of Tyre and Sidon, yea of Sodom.

Note return to page 299 V. 23. Thou, Capernaum, who hast been exalted to heaven: that is, highly honoured by my Presence and Miracles.

Note return to page 300 V. 22, 24. Moreover I say to you— Besides the general Denunciation of Wo to those stubborn Unbelievers, the Degree of their Misery will be greater, than even that of Tyre and Sidon, yea of Sodom.

Note return to page 301 Luke x. 21.

Note return to page 302 V. 25. Jesus answered: This Word does not always imply, that something had been spoken, to which an Answer is now made. It often means no more, than the speaking in reference to some Action or Circumstance preceding. The following words Christ speaks in reference to the Case of the Cities above-mentioned. I thank thee—that is, I acknowledge and joyfully adore the Justice and Mercy of thy Dispensations. Because thou hast hid—that is, Because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward.

Note return to page 303 V. 27. All things are delivered to me, &c. Our Lord here addressing himself to his disciples, shews why men wise in other things, do not know this: Namely, because none can know it by Natural Reason; none but those to whom he revealeth it.

Note return to page 304 V. 28. Come to me— Here he shews, To whom He is pleased to reveal these things; to the weary and heavy laden. Ye that labour— After rest in God. And are heavy laden: With the guilt and power of sin. And I will give you rest. I alone (for none else can) will freely give you (what ye cannot purchase) Rest from the Guilt of Sin, by Justification, and from the Power of Sin by Sanctification.

Note return to page 305 V. 29. Take my yoke upon you: Believe in me. Receive me as your Prophet, Priest and King—For I am meek and lowly in heart— Meek toward all men, lowly toward God— And ye shall find rest. Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the Yoke of Christ: But in Thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but thro' Want of Meekness or Lowliness.

Note return to page 306 V. 30. For my yoke is easy.— or rather gracious, sweet, benign, delightful: And my burthen, contrary to those of men, is Ease, Liberty, and Honour.

Note return to page 307 Mark ii. 23. Luk. vi. 1.

Note return to page 308 V. 1. His disciples plucked the ears of corn and ate— Just what sufficed for present Necessity. Dried Corn was a common Food among the Jews.

Note return to page 309 V. 3. Have ye not read what David did— And Necessity was a sufficient Plea for his transgressing the Law in an higher Instance.

Note return to page 310 1 Sam. xxi. 6.

Note return to page 311 V. 4. The shew-bread: So they called the bread which the Priest, who served that week, put every Sabbath-day on the Golden Table that was in the Holy Place, before the Lord. The Loaves were twelve in number, and represented the twelve Tribes of Israel. When the New were brought, the stale were taken away, but were to be eaten by the Priests only.

Note return to page 312 V. 6. The priests in the temple profane the sabbath— that is, Do their ordinary work on this, as on a common day, cleaning all things, and preparing the Sacrifices. One greater than the temple. If therefore the Sabbath must give way to the temple, much more must it give way to me.

Note return to page 313 Matt. ix. 13. Mark iii. 1. Luke vi. 6.

Note return to page 314 V. 7. I will have mercy and not sacrifice: that is, When they interfere with each other, I always prefer Acts of Mercy, before Matters of Positive Institution: Yea, before all Ceremonial Institutions whatever; because these being only Means of Religion, are suspended of Course, if Circumstances occur, wherein they clash with Love which is the End of it.

Note return to page 315 V. 8. For the Son of man— Therefore they are guiltless, were it only on this account, that they act by my Authority. Is Lord even of the Sabbath. This certainly implies, that the Sabbath was an Institution of great and distinguished Importance. It may perhaps also refer, to that signal Act of Authority, which Christ afterwards exerted over it, in changing it from the Seventh to the First Day of the Week. If we suppose here is a Transposition of the 7th and 8th verses, then the 8th verse is a proof of the 6th.

Note return to page 316 V. 12. It is lawful to do good on the sabbath day: To save even a Beast: much more a Man.

Note return to page 317 Isai. xlii. 1, &c.

Note return to page 318 V. 18. He shall shew judgment to the heathens: that is, He shall publish the merciful Gospel to them also. The Hebrew word signifies either Mercy or Justice.

Note return to page 319 R. 19. He shall not strive, nor clamour; neither shall any man hear his voice in the streets: that is, He shall not be contentious, noisy, or ostentatious; but gentle, quiet, and lowly. We may observe, each word rises above the other, expressing a still higher degree of Humility and Gentleness.

Note return to page 320 V. 20. a bruised reed: a convinced Sinner; one that is bruised with the weight of sin: Smoking flax; one that has the least good Desire, the faintest Spark of Grace. Till he send forth judgment unto victory: that is, Till he make Righteousness compleatly victorious over all its Enemies.

Note return to page 321 V. 21. In his name: that is, in him.

Note return to page 322 V. 22. a demoniac, blind and dumb. Many undoubtedly supposed these Defects to be merely Natural. But the Spirit of God saw otherwise, and gives the true Account both of the Disorder and the Cure. How many other Disorders, seemingly Natural, may even now be owing to the same Cause?

Note return to page 323 V. 23. Is not this the Son of David? that is, The Messiah.

Note return to page 324 Mark iii. 22.

Note return to page 325 V. 25. Jesus knowing their thoughts: It seems, they had as yet only said it in their hearts.

Note return to page 326 V. 26. How shall his kingdom stand? Does not that subtle Spirit know, this is not the way, to establish his kingdom?

Note return to page 327 V. 27. By whom do your children (that is, disciples) cast them out? It seems, some of them really did this; although the Sons of Sceva could not.

Note return to page 328 V. 28. Therefore they shall be your judges: Ask them, If Satan will cast out Satan: Let even them be Judges in this matter. And they shall convict you of Obstinacy and Partiality, who impute that in me to Beelzebub which in them you impute to God. Besides, how can I rob him of his Subjects, till I have conquered him? The kingdom of God is come upon you, Unawares; before you expected. So the word implies.

Note return to page 329 V. 29. How can one enter into the strong one's house, unless he first bind the strong one. So Christ coming into the world, which was then eminently the strong one's, Satan's house, first bound him, and then took his spoils.

Note return to page 330 V. 30. He that is not with me is against me: For there are no Neuters in this war. Every one must be either with Christ or against him; either a loyal Subject or a Rebel. And there are none upon earth, who neither promote nor obstruct his Kingdom. For he that does not gather Souls to God, scatters them from him.

Note return to page 331 Mark iii. 28. Luke xiii. 10.

Note return to page 332 V. 31. The Blasphemy against the Holy Ghost: How much Stir has been made about this? How many Sermons, yea, Volumes have been written concerning it? And yet there is nothing plainer in all the Bible. It is neither more nor less, than the ascribing those Miracles to the Power of the Devil, which Christ wrought by the Power of the Holy Ghost.

Note return to page 333 V. 32. Whosoever speaketh against the Son of man—17Q0027 In any other respect. It shall be forgiven him: Upon his true repentance. But whosoever speaketh thus against the Holy Ghost, it shall not be forgiven. Neither in this world nor in the world to come. This was a proverbial Expression among the Jews, for a thing that would never be done. It here means farther, He shall not escape the punishment of it, either in this world or in the world to come. The Judgment of God shall overtake him, both here and hereafter.

Note return to page 334 Matt. vii. 16.

Note return to page 335 V. 33. Either make the tree good and its fruit good: or make the tree corrupt and its fruit corrupt: that is, You must allow, they are both good, or both bad. For if the fruit is good, so is the tree; if the fruit is evil, so is the tree also. For the tree is known by its fruit: As if he had said, Ye may therefore know me by my fruits. By my converting Sinners to God, you may know, That God hath sent me.

Note return to page 336 V. 34. In another kind likewise, the tree is known by its fruit, namely, the Heart by the Conversation.

Note return to page 337 V. 36. Ye may perhaps think, God does not so much regard your Words. But I say to you, That not for blasphemous and profane words only, but for every idle word which men shall speak, for want of Seriousness or Caution, for every Discourse which is not conducive to the Glory of God, they shall give account in the day of Judgment.

Note return to page 338 V. 37. For by thy words (as well as thy Tempers and Works) thou shalt then be either acquitted or condemned. Your words as well as Actions shall be produced in evidence for or against you, to prove whether you was a true Believer or not. And according to that Evidence you will either be acquitted or condemned in the great Day.

Note return to page 339 Matt. xvi. 1. Luke xi. 16, 29.17Q0028

Note return to page 340 V. 38. We would see a Sign. Else we will not believe this.

Note return to page 341 V. 39. An adulterous generation— Whose heart wanders from God, tho' they profess him to be their Husband. Such Adulterers are all those who love the World, and all who seek the Friendship of it. Seeketh a Sign—After all they have had already, which were abundantly sufficient to convince them, had not their heart been estranged from God, and consequently averse to the Truth. The Sign of Jonah: Who was herein a Type of Christ.

Note return to page 342 Jonah ii. 1.

Note return to page 343 V. 40. Three days and three nights. It was customary with the Eastern Nations, to reckon any part of a Natural Day of twenty-four Hours, for the whole Day. Accordingly they used to say, A thing was done after three or seven days, if it was done on the Third or Seventh Day, from that which was last mentioned. (Instances of this may be seen 1 Kings xx. 29. 2 Chron. ii. 5, 12. and Luke vii. 21.) And as the Hebrews had no word to express a Natural Day, they used night and day, or day and night for it. So that to say, a thing happened after three days and three nights, was with them the very same, as to say, it happened after three days, or on the third day. See Esth. iv. 16. v. 1. Gen. vii. 4, 12. Ex. xxiv. 18. xxxiv. 28.

Note return to page 344 1 Kings x. 1.

Note return to page 345 V. 42. She came from the uttermost parts of the earth: That Part of Arabia from which she came, was the uttermost part of the earth that way, being bounded by the Sea.

Note return to page 346 V. 43. But how dreadful will be the Consequence of their rejecting me? When the unclean spirit goeth out—Not willingly, but being compelled by one that is stronger than he. ver. 49.17Q0031 He walketh—wanders up and down —thro' dry places: Barren, dreary, desolate: or, Places not yet watered with the Gospel: Seeking rest, and findeth none: How can he, while he carries with him his own Hell? And is it not the case of his Children too? Reader, Is it thy case?

Note return to page 347 V. 44. Whence I came out. He speaks, as if he had come out of his own accord. See his Pride! He findeth it empty—of God, of Christ, of his Spirit: Swept—from Love, Lowliness, Meekness, and all the Fruits of the Spirit: And garnished—With Levity and Security. So that there is nothing to keep him out, and much to invite him in.

Note return to page 348 V. 45. Seven other Spirits: that is, a great many: a certain number being put for an uncertain. More wicked than himself. Whence it appears, That there are degrees of wickedness, among the Devils themselves. They enter in and dwell for ever, in him who is now forsaken of God.

Note return to page 349 Mark iv. 1. Luke viii. 4.17Q0032

Note return to page 350 V. 46. His brethren— His kinsmen. They were the Sons of Mary the Wife of Cleopas or Alpheus, his mother's Sister; and came now seeking to take him, as one beside himself, Mark iii. 21.

Note return to page 351 V. 48. And he answering said— Our Lord's knowing why they came, sufficiently justifies his seeming Disregard of them.

Note return to page 352 V. 49, 50. See the highest Severity, and the highest Goodness! Severity to his Natural, Goodness to his Spiritual Relations: In a manner disclaiming the former, who opposed the Will of his Heavenly Father, and owning the latter, who obeyed it.

Note return to page 353 V. 2. He went into the vessel: Which constantly waited upon him, while he was on the Sea-coast.

Note return to page 354

V. 3. In Parables: The word is here taken in its proper sense, for apt Similes or Comparisons. This way of speaking, extremely common in the Eastern Countries, drew and fixt the Attention of many, and occasioned the Truths delivered to sink the deeper into humble and serious Hearers. At the same time, by an awful mixture of Justice with Mercy, it hid them from the proud and careless.

In this Chapter our Lord delivers Seven Parables; directing the four former, (as being of General Concern) to all the People; the three latter to his Disciples.

Behold a Sower—How exquisitely proper is this Parable to be an Introduction to all the rest? In this our Lord answers a very obvious and a very important Question. The same Sower, Christ, and the same Preachers sent by him, always sow the same Seed. Why has it not always the same Effect? He that hath ears to hear, let him hear!

Note return to page 355

V. 4. And while he sowed, some seeds fell by the way-side, and the birds and devoured them. It is observable, that our Lord points out the grand Hindrances of our bearing fruit, in the same order as they occur. The First Danger is, That the birds will devour the Seed. If it escape this, there is then another Danger, namely, Left it be scorched, and wither away. It is long after this, that the thorns spring up and choke the good Seed.

A vast Majority of those who hear the Word of God, receive the Seed as by the way-side. Of those who do not lose it by the birds, yet many receive it as on stony ground. Many of them who receive it in a better Soil, yet suffer the thorns to grow up and choke it: So that few even of these endure to the end and bear fruit unto Perfection. Yet in all these cases, it is not the Will of God that hinders, but their own voluntary Perverseness.

Note return to page 356 V. 8. Good ground: Soft, not like that by the way-side; deep, not like the stony ground; Purged, not full of thorns.

Note return to page 357 V. 11. To you, who have, ver. 12. it is given to know the mysteries of the kingdom of heaven, the deep things, which flesh and blood cannot reveal, pertaining to the Inward, Present kingdom of heaven. But to them who have not, it is not given. Therefore speak I in Parables, that ye may understand, while they do not understand.

Note return to page 358 Ch. xxv. 29. Mark iv. 25. Luke viii. 18. xix. 26.

Note return to page 359 V. 12. Whosoever hath: that is, improves what he hath, uses the Grace given according to the Design of the Giver; to him shall be given: More and more, in proportion to that Improvement. But whosoever hath not, improves it not, from him shall be taken even what17Q0035 he hath. Here is the Grand Rule of God's Dealings with the children of men: A Rule, fixt as the Pillars of Heaven. This is the Key to all his Providential Dispensations; as will appear to Men and Angels in that Day.

Note return to page 360 V. 13. Therfore I speak to them in parables, because seeing they see not. In pursuance of this General Rule, I do not give more Knowledge to this People; because they use not that which they have already. Having all the Means of seeing, hearing and understanding, they use none of them; they do not effectually see or hear or understand any thing.

Note return to page 361 Isai. vi. 9. John xii. 40. Acts xxviii. 26.

Note return to page 362 V. 14. Hearing ye will hear, but in no wise understand— That is, Ye will hear: all possible Means will be given you; yet they will profit you nothing. Because your heart is sensual, stupid and insensible: your spiritual Senses are shut up: yea, you have closed your eyes against the Light; as being unwilling to understand the things of God, and afraid, not desirous that He should heal you.

Note return to page 363 Luke x. 23.

Note return to page 364 V. 16. But blessed are your eyes— For you both see and understand. You know how to prize the light which is given you.

Note return to page 365 V. 19. When any one heareth the word and considereth it not— The first and most General Cause of Unfruitfulness. The wicked one cometh: Either inwardly; filling the mind with thoughts of other things: Or by his Agents. Such are all they that introduce other Subjects, when men should be considering what they have heard.

Note return to page 366 V. 20. The seed sown on stony places, therefore sprung up soon, because it did not sink deep. (ver. 5.) He receiveth it with joy: Perhaps with Transport, with Extasy: Struck with the Beauty of Truth, and drawn by the Preventing Grace of God.

Note return to page 367 V. 21. Yet hath he not root in himself: No deep work of Grace: no Change in the ground of his Heart. Nay, he has no deep Conviction: And without this, good Desires soon wither away. He is offenaed. He finds a thousand plausible Pretences, for leaving so narrow and rugged a Way.

Note return to page 368

V. 22. He that received the seed among the thorns, is he that heareth the word and considereth it, in spite of Satan and all his Agents: Yea, hath root in himself, is deeply convinced, and in great measure, inwardly changed; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, (ver. 7.) (perhaps unperceived at first) till they gradually choke it, destroy all its Life and Power, and it becometh unfruitful.

Cares are thorns to the Poor; Wealth to the Rich; the Desire of other things to All. The deceitfulness of Riches. Deceitful indeed! For they smile, and betray: Kiss and smite into Hell. They put out the Eyes, harden the Heart, steal away all the Life of God: Fill the Soul with Pride, Anger, Love of the World: Make men Enemies to the whole Cross of Christ! And all the while are eagerly desired, and vehemently pursued, even by those who believe there is a God!

Note return to page 369 V. 23. Some an hundred fold, some sixty, some thirty: that is, in various proportions: some abundantly more than others.

Note return to page 370

V. 24. He proposed another parable: In which he farther explains the Case of unfruitful Hearers. The kingdom of heaven (as has been observed before) sometimes signifies Eternal Glory: sometimes the Way to it, Inward Religion: Sometimes, as here, the Gospel Dispensation: the phrase is likewise used, for a person or thing relating to any of those. So in this place, it means Christ preaching the Gospel, who is like a man sowing good seed.

The expression is like, both here and in the 45th verse, as well as in several other places, only means, That the thing spoken of may be illustrated by the following Similitude. Who sowed good seed in his field—God owed nothing but Good in his whole Creation. Christ sowed only the good Seed of Truth in his Church.

Note return to page 371 V. 25. But while men slept: They ought to have watched. The Lord of the field sleepeth not. His enemy came and sowed Darnel—That is very like Wheat, and commonly grows among Wheat rather than among other Grain: but Tares or Vetches are of the Pulse kind and bear no resemblance to Wheat.

Note return to page 372 V. 26. When the blade was sprung up, then appeared the Darnel: They were not discerned before. They seldom appear, as soon as the good Seed is sown. All at first appears to be Peace and Love and Joy.

Note return to page 373 V. 27. Didst not thou sow good seed in thy field? Whence then hath it Darnel? Not from the Parent of Good. Even the Heathen could say, “No Evil can from Thee proceed, “'Tis only suffer'd, not decreed: “As Darkness is not from the Sun, “Nor mount the Shades, till he is gone.”

Note return to page 374

V. 28. He said, An enemy hath done this: A plain Answer to the great Question, concerning the Origin of Evil. God made Men (as he did Angels) Intelligent Creatures, and consequently Free either to chuse Good or Evil. But he implanted no Evil in the Human Soul. An Enemy (with man's Concurrence) hath done this.

Darnel in the Church are properly Outside Christians, such as have the Form of Godliness, without the Power. Open Sinners, such as have neither the Form nor the Power, are not so properly Darnel, as Thistles and Brambles. These ought to be rooted up without delay, and not suffered in the Christian Community. Whereas should fallible men attempt to gather up the Darnel, they would often root up the wheat with them.

Note return to page 375 V. 31. He proposed to them another parable. The former Parables relate chiefly to Unfruitful Hearers, these that follow to those who bear good fruit.

Note return to page 376 Mark iv. 30. Luke xiii. 18.

Note return to page 377 V. 31. The kingdom of heaven. Both the Gospel Dispensation, and the Inward Kingdom.

Note return to page 378 V. 32. It becometh a tree. In those Countries it grows exceeding large and high. So will the Christian Doctrine spread in the world, and the Life of Christ in the Soul.

Note return to page 379 Luke xiii. 20.

Note return to page 380 V. 33. Three measures: This was the quantity which they usually baked at once: till the whole was leavened. Thus will the Gospel leaven the World, and Grace the Christian.

Note return to page 381 V. 34. Without a parable spake he not unto them: that is, Not at that time: at other times he did.

Note return to page 382 Psalm lxxviii. 2.

Note return to page 383 V. 38. The good seed are the children of the kingdom: that is, the children of God, the righteous.

Note return to page 384 V. 41. They shall gather all things that offend: Whatever had hindered or grieved the children of God: whatever things or persons, had hindered the good Seed which Christ had sown from taking root or bearing fruit. The Greek word is, All Scandals.

Note return to page 385 V. 44. The three following Parables are proposed not to the Multitude, but peculiarly to the Apostles. The two former of them relate to those who receive the Gospel; the third, both to those who receive and those who preach it. The kingdom of heaven is like treasure hid in a field. The Kingdom of God within us, is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure (perhaps when he looked not for it) hides it deep in his heart, and gives up all other Happiness for it.

Note return to page 386 V. 45. The kingdom of heaven: that is, one who earnestly seeks for it: In the 47th verse it means, The Gospel preached, which is like a net gathering of every kind: Just so the Gospel wherever it is preached, gathers at first both good and bad, who are all for a season full of Approbation and warm with good Desires. But Christian Discipline, and strong, close Exhortation, begin that Separation in this world, which shall be accomplished by the Angels of God, in the world to come.

Note return to page 387 V. 52. Every scribe instructed unto the kingdom of heaven: that is, every duly-prepared Preacher of the Gospel, has a treasure of divine Knowledge, out of which he is able to bring forth all sorts of Instructions.

Note return to page 388 V. 53. He departed thence: From Capernaum: And came once more into his own country: Nazareth. But with no better success than he had had there before.

Note return to page 389 Mark vi. 1. Luke iv. 16.

Note return to page 390 V. 54. Whence hath HE— Many Texts are not understood, for want of knowing the proper Emphasis. And others are utterly misunderstood, by placing the Emphasis wrong. To prevent this is some measure, the Emphatical Words are here printed in Capital Letters.

Note return to page 391 John iv. 54.

Note return to page 392 V. 57. They were offended at him: They looked on him as a mean, ignoble man, not worthy to be regarded.

Note return to page 393 V. 58. He wrought not many mighty works, because of their unbelief. And the reason why many mighty works are not wrought now, is not, That the Faith is every where planted: but, That Unbelief every where prevails.

Note return to page 394 Mark vi. 14. Luke ix. 7.

Note return to page 395 V. 1. At that time— When our Lord had spent about a year in his publick Ministry.

Note return to page 396 V. 2. He is risen from the dead. Herod was a Saducee. And the Saducees denied the Resurrection of the dead. But Saduceism staggers, when Conscience accuses.

Note return to page 397 V. 3. His brother Philip's wife; who was still alive.

Note return to page 398 V. 4. It is not lawful for thee to have her. John's words were rough like his raiment. It was not lawful indeed for either of them to have her. For her Father Aristobulus was their own brother.

Note return to page 399 V. 5. He would have put him to death: In his fit of Passion; but he was then restrained by fear of the multitude: And afterwards, by the reverence he bore him.

Note return to page 400 V. 6. The daughter of Herodias: Afterwards infamous for a Life suitable to this Beginning.

Note return to page 401 V. 8. Being before instructed by her Mother— both as to the Matter and Manner of her Petition —She said, Give me here—Fearing if he had time to consider, he would not do it—John the Baptist's head in a charger: a large dish or bowl.

Note return to page 402 V. 9. And the king was sorry: as himself knowing that John was a good man: Yet for the oath's sake—So he murdered an innocent man, from tenderness of Conscience?

Note return to page 403 V. 10. And he sent and beheaded John in the prison, and his head was—given to the damsel. How mysterious is the Providence, which left the life of so holy a man in such infamous Hands! Which permitted it to be sacrificed to the Malice of an abandoned harlot, the petulancy of a vain Girl, and the Rashness of a foolish, perhaps drunken Prince, who made a Prophet's Head the reward of a Dance! But we are sure He will repay his Servants in another World, for whatever they suffer in this.

Note return to page 404 V. 13. Jesus withdrew into a desert place— 1. To avoid Herod, 2. Because of the multitude pressing upon him (Mark vi. 32.) and 3. To talk with his Disciples, newly returned from their Progress (Luke ix. 10.) apart— from all his disciples.

Note return to page 405 Mark vi. 32. Luke ix. 10. John vi. 1.

Note return to page 406 V. 15. the time is now past: The usual Meal time.

Note return to page 407 Mark vi. 35. Luke ix. 12. John vi. 5.

Note return to page 408 V. 25. The fourth watch. The Jews (as well as the Romans) usually divided the Night into four Watches, of three hours each. The First Watch began at Six, the Second at Nine, the Third at Twelve, the Fourth at Three in the morning. If it be thou—'Tis the same as, Since it is thou. The Particle if frequently bears this Meaning, both in ours and in all Languages. So it means John xiii. 14 and 17. St. Peter was in no doubt, or he would not have quitted the Ship.

Note return to page 409 V. 30. He was afraid: tho' he had been used to the sea, and was a skilful Swimmer. But so it frequently is. When Grace begins to act, the Natural Courage and Strength are withdrawn.

Note return to page 410 V. 33. Thou art the Son of God: They mean, The Messiah.

Note return to page 411 Mark vii. 1.

Note return to page 412 V. 2. They wash not their hands when they eat bread. Food in general is termed Bread in Hebrew: So that to eat bread is the same as, to make a meal.

Note return to page 413 Exod. xx. 12. xxi. 17.

Note return to page 414 V. 4. Honour thy father and mother: Which implies all such Relief as they stand in need of.

Note return to page 415 V. 5. It is a gift by whatsoever thou mightest have been profited by me: that is, I have given, or at least, purpose to give to the Treasury of the Temple, what you might otherwise have had from me.

Note return to page 416 V. 7. Well did Isaiah prophesy of you, saying— that is, The description which Isaiah gave of your Fathers, is exactly applicable to you. The words therefore which were a Description of them, are a Prophecy with regard to You.

Note return to page 417 Isai. xxix. 13.

Note return to page 418 V. 8. Their heart is far from me: And without this, all Outward Worship is mere Mockery of God.

Note return to page 419 V. 9. Teaching the commandment of men: As equal with, nay superior to those of God. What can be a more heinous Sin?

Note return to page 420 Luke vi. 39.

Note return to page 421 V. 14. Let them alone. If they are indeed blind leaders of the blind, let them alone; concern not yourselves about them: A plain Direction how to behave, with regard to all such.

Note return to page 422 V. 17. Are ye yet without understanding? How fair and candid are the Sacred Historians? Never concealing or excusing their own blemishes.

Note return to page 423 V. 19. First evil thoughts; then murders and the rest. Railings: The Greek word includes all Reviling, backbiting and evil speaking.

Note return to page 424 Mark vii. 24.

Note return to page 425 V. 22. A woman of Canaan—Canaan was also called Syrophenicia, as lying between Syria, properly so called, and Phenicia, by the Seaside. Cried to him—From afar—Thou Son of David: So she had some knowledge of the promised Messiah.

Note return to page 426 V. 23. He answered her not a word. He sometimes tries our Faith in like manner.

Note return to page 427 V. 24. I am not sent: Not primarily; not yet.

Note return to page 428 V. 25. Then came she: Into the house where he now was.

Note return to page 429 Mark vii. 31.

Note return to page 430 V. 29. The sea of Galilee. The Jews gave the name of Seas, to all large lakes. This was an hundred furlongs long and forty broad. It was called also, The sea of Tiberias. It lay on the borders of Galilee, and the City of Tiberias stood on its Western Shore. It was likewise styled, The lake of Gennesareth: Perhaps a corruption of Cinnereth, the name by which it was antiently called, Numb. xxxiv. 11.

Note return to page 431 Mark viii. 1.

Note return to page 432 V. 32. They continue with me now three days. It was now the third Day, since they came.

Note return to page 433 V. 36. He gave thanks, or blessed the food: that is, He praised God for it, and prayed for a Blessing upon it.

Note return to page 434 Mark viii. 11. Matt. xii. 38.

Note return to page 435 Luke xii. 54.

Note return to page 436 V. 1. A sign from heaven: Such they imagined Satan could not counterfeit.

Note return to page 437 V. 3. The signs of the times: The signs which evidently shew, That this is the time of the Messiah.

Note return to page 438 V. 4. a wicked and adulterous generation— Ye would seek no farther Sign, did not your Wickedness, your Love of the World, which is Spiritual Adultery, blind your Understanding.

Note return to page 439 Mark viii. 14.

Note return to page 440 Luke xii. 1.

Note return to page 441 V. 6. Beware of the leaven of the Pharisees. That is, of their False Doctrine. This is elegantly so called. For it spreads in the Soul or the Church, as Leaven does in Meal.

Note return to page 442 V. 7. They reasoned among themselves— What must we do then for bread, since we have taken no bread with us?

Note return to page 443 V. 8. Why reason ye: Why are you troubled about this? Am I not able, if need so require, to supply you by a word?

Note return to page 444 V. 11. How do ye not understand— Besides, do you not understand, that I did not mean Bread, by the Leaven of the Pharisees and Saducees?

Note return to page 445 Mark viii. 27. Luke ix. 18.

Note return to page 446 V. 13. And Jesus coming— There was a large interval of time between what has been related, and what follows. The Passages that follow were but a short time before our Lord suffered.

Note return to page 447 V. 14. Jeremiah or one of the prophets— There was at that time a current Tradition among the Jews, That either Jeremiah or some other of the antient Prophets would rise again before the Messiah came.

Note return to page 448 V. 16. Peter— Who was generally the most forward to speak.

Note return to page 449 V. 17. Flesh and blood: that is, Thy own Reason, or any Natural Power whatsoever.

Note return to page 450 V. 18. On this rock— alluding to his name which signifies a Rock, namely the Faith which thou hast now professed, I will build my church— But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when he said, Destroy this temple (John ii. 19.) meaning the Temple of his Body. And it is certain, that as he is spoken of in Scripture, as the only Foundation of the Church, so this is that which the Apostles and Evangelists laid in their Preaching. It is in respect of laying this, that the names of all the twelve Apostles, not of St. Peter only, were equally inscribed on the twelve Foundations of the city of God, Rev. xxi. 14.— The Gates of Hell—As Gates and Walls were the Strength of Cities, and as Courts of Judicature were held in their Gates, this Phrase properly signifies the Power and Policy of Satan and his Instruments. Shall not prevail against it: Not against the Church Universal, so as to destroy it. And they never did. There hath been a small remnant in all Ages.

Note return to page 451 Mark viii. 31. Luke ix. 22. C. xvii. 12. xx. 18.

Note return to page 452

V. 19. I will give thee the keys of the kingdom of heaven. Indeed not to him alone (for they were equally given to all the Apostles at the same Time, John xx. 21, 22.) but to him first were given the keys both of doctrine and discipline. He first after our Lord's Resurrection exercised the Apostleship, Acts i. 15. And he first by Preaching opened the kingdom of Heaven, both to the Jews (Acts ii.) and to the Gentiles, Acts x.

Under the terms of binding and loosing are contained all those Acts of Discipline which Peter and his Brethren performed as Apostles. And undoubtedly what they thus performed on Earth, God confirmed in heaven.

Note return to page 453 V. 20. Then charged he his disciples, to tell no one that he was the Christ. Jesus himself had not said it expresly even to the Apostles, but left them to infer it from his Doctrine and Miracles. Neither was it proper the Apostles should say this openly, before the grand Proof of it, his Resurrection. If they had, they who believed them, would only the more earnestly have sought to take and make him a king; and they who did not believe them, would the more vehemently have rejected and opposed such a Messiah.

Note return to page 454 C. xviii. 18.

Note return to page 455 V. 21. From that time Jesus began to tell his disciples, that he must suffer many things. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must thro' Sufferings and Death enter into his Glory. From the elders, the most Honourable and Experienced men, the chief priests, accounted the most Religious, and the Scribes, the most Learned Body of men in the Nation. Would not one have expected, That these should have been the very first to receive him? But not many wise, not many noble were called. Favour thyself —The advice of the World, the Flesh and the Devil to every one of our Lord's Followers.

Note return to page 456 V. 23. Get thee behind me. Out of my sight. It is not improbable, Peter might step before him, to stop him. Satan. Our Lord is not recorded to have given so sharp a Reproof to any other of his Apostles, on any occasion. He saw it was needful for the Pride of Peter's Heart, puffed up with the Commendation lately given him. Perhaps the term Satan, may not barely mean, Thou art my Enemy, while thou fanciest thyself most my Friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the Redemption of Mankind, and by giving me the most deadly Advice, that can ever spring from the pit of Hell. Thou savourest not—Dost not relish or desire. We may learn from hence, 1. That whosoever says to us in such a case, Favour thyself, is acting the part of the Devil. 2. That the proper Answer to such an Adviser is, Get thee behind me: 3. That otherwise he will be an Offence to us, an Occasion of our Stumbling, if not falling: 4. That this Advice always proceeds from the not relishing the things of God, but the things of men. Yea so far is this Advice, Favour thyself, from being fit for a Christian either to give or take, that if any man will come after Christ, his very first Step is, To deny or renounce himself: In the room of his own Will, to substitute the Will of God, as his one Principle of Action.

Note return to page 457 C. x. 38.

Note return to page 458

V. 24. If any man be willing to come after me: None is forced, but if any will be a Christian, it must be on these terms. Let him deny himself and take up his Cross. A rule that can never be too much observed. Let him in all things deny his own Will, however pleasing, and do the Will of God, however painful.

Should we not consider all Crosses, all things grievous to flesh and blood, as what they really are, as Opportunities of embracing God's Will, at the expence of our own? And consequently as so many Steps, by which we may advance toward Perfection? We should make a swift Progress in the spiritual Life, if we were faithful in this Practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great Gainer. Great Crosses are occasions of great Improvement: And the little ones, which come daily, and even hourly, make up in number, what they want in weight. We may in these daily and hourly Crosses, make effectual Oblations of our Will to God: which Oblations, so frequently repeated, will soon mount to a great Sum. Let us remember then (what can never be sufficiently inculcated) That God is the Author of all Events: That none is no small or inconsiderable, as to escape his Notice and Direction. Every Event therefore declares to us the Will of God, to which, thus declared, we should heartily submit. We should renounce our own to embrace it: we should approve and chuse what his Choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in Humility accept the little Crosses that are dispensed to us, as those that best suit our Weakness. Let us bear these little things, at least for God's sake, and prefer his Will to our own in matters of so small importance. And his Goodness will accept these mean Oblations; for he despiseth not the day of small things.

Note return to page 459 C. x. 39. Mark viii. 35. Luke ix. 24. xvii. 33. John xii. 25.

Note return to page 460 V. 25. Whosoever will save his life— at the expence of his Conscience: Whosoever in the very highest Instance, that of Life itself, will not renounce himself, shall be lost eternally— But can any man hope, he should be able thus to renounce himself, if he cannot do it in the smallest Instances? And whosoever will lose his life, shall find it. What he loses on earth, he shall find in Heaven.

Note return to page 461 V. 27. For the Son of man shall come— For there is no way to escape the righteous Judgment of God.

Note return to page 462 Mark ix. 2. Luke ix. 28.

Note return to page 463 V. 1. A high mountain— Probably Mount Tabor. He was transfigured, or transformed— The indwelling Deity darted out its Rays thro' the Veil of his Flesh. And that with such transcendent Splendor, that he no longer bore the form of a servant. His Face shone with Divine Majesty, like the Sun in its strength; and all his Body was so irradiated by it, that his Cloths could not conceal its Glory, but became white and glittering as the very Light, with which he covered himself as with a garment.

Note return to page 464 V. 3. There appeared Moses and Elijah. Here, for the full Confirmation of their Faith in Jesus, Moses the Giver of the Law, Elijah the most zealous of all the Prophets, and God speaking from Heaven, all bore witness to him.

Note return to page 465 V. 4. Let us make three tents: The words of rapturous Surprize. He says Three, not Six: Because the Apostles desired to be with their Master.

Note return to page 466 V. 5. Hear ye him: As Superior even to Moses and the Prophets.

Note return to page 467 V. 6. Be not afraid: And doubtless the same moment he gave them Courage and Strength.

Note return to page 468 V. 9. Tell the vision to no man: Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the Sight; nor to any other persons, lest it should inrage some the more, and his approaching Sufferings should make others disbelieve it— till the Son of man be risen again—till the Resurrection should make it credible, and confirm their Testimony about it.

Note return to page 469 V. 10. Why then say the scribes, That Elijah must come first, before the Messiah? If no man is to know of his coming? Should we not rather tell every man, That he is come, and that we have seen him, witnessing to Thee as the Messiah?

Note return to page 470 V. 11. Regulate17Q0049 all things— In order to the coming of Christ.

Note return to page 471 V. 12. Elijah is come already. And yet when the Jews asked John, Art thou Elijah? He said, I am not. (John i.) His meaning was, I am not Elijah the Tishbite; come again into the world. But he was the person of whom Malachi prophesied under that name.

Note return to page 472 Mark ix. 14. Luke ix. 37.

Note return to page 473 V. 15. He is lunatic. This word might with great Propriety be used, tho the case was mostly preternatural: as the evil Spirit would undoubtedly take advantage of the influence which the Changes of the Moon have on the Brain and Nerves.

Note return to page 474 V. 17. O unbelieving and perverse generation. Our Lord speaks this to his disciples. How long shall I be with you: Before you stedfastly believe?

Note return to page 475 C. xxi. 21. Luke xvii. 6.

Note return to page 476

V. 20. Because of your unbelief: Because in this particular they had not Faith. If ye have faith as a grain of mustard-seed: That is, The least measure of it. But it is certain, the faith which is here spoken of, may subsist without saving Faith. Judas had it: and so had many, who thereby cast out Devils, and yet will at last have their portion with them. It is only, A Supernatural Persuasion given a man, that God will work thus by him at that hour. Now tho' I have all this Faith, so as to remove mountains, yet if I have not the Faith which worketh by love, I am nothing.

To remove Mountains was a Proverbial Phrase among the Jews, and is still retained in their Writings, to express a thing which is very difficult, and to appearance impossible.

Note return to page 477 V. 21. This kind—of devils—goeth not out but by prayer and fasting— What a testimony is here of the Efficacy of Fasting, when added to fervent Prayer? Some kinds of Devils the Apostles had cast out before this, without Fasting.

Note return to page 478 Mark ix. 30. Luke ix. 44.

Note return to page 479 V. 24. Doth not your master pay the tribute? This was a tribute or payment of a peculiar kind, being Half a Shekel (that is, about fifteen pence) which every Master of a Family, used to pay yearly to the Service of the Temple, to buy Salt and little things, not otherwise provided for. It seems to have been a voluntary thing, which Custom rather than any Law had established.

Note return to page 480 V. 25. Jesus prevented him: Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? that is, such as are not of their own family.

Note return to page 481 V. 26. Then are the children free. The Sense is: This is paid, for the use of the House of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father.

Note return to page 482

V. 27. Yet that we may not offend them: Even those unjust, unreasonable men, who claim what they have no manner of Right to: Do not contest it with them, but rather yield to their Demand, than violate Peace or Love. O what would not one of a loving Spirit do for Peace? Any thing which is not expresly forbidden in the Word of God. A piece of mony: The Original Word is a Stater, which was in value, two Shillings and Sixpence: Just the sum that was wanted. Give for me and thee: Peter had a Family of his own: the other Apostles were the Family of Jesus.

How illustrious a degree of Knowledge and Power did our Lord here discover? Knowledge, in penetrating into this Animal, tho' beneath the Waters; and Power, in directing this very Fish to Peter's Hook, tho' he himself was at a distance? How must this have encouraged both him and his Brethren in a firm dependence on Divine Providence?

Note return to page 483 V. 1. Who is the greatest in the kingdom of heaven? Which of us shall be thy Prime Minister? They still dreamed of a Temporal Kingdom.

Note return to page 484 Mark ix. 36. Luke ix. 47.

Note return to page 485 V. 2. And Jesus calling to him a little child: This is supposed to have been the great Ignatius, whom Trajan, the wife, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome!

Note return to page 486 V. 3. Except ye be converted— The first step towards entring into the Kingdom of Grace, is to become as little children: Lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your Wants. Except ye be turrned from darkness to light, and from the Power of Satan to God: Except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the Kingdom of Glory. Thus must every man be converted in this Life, or he can never enter into Life Eternal. Ye shall in no wise enter— So far from being great in it.

Note return to page 487 C. x. 40. Luke x. 16. John xiii. 20.

Note return to page 488 Mark ix. 42. Luke xvii. 1.

Note return to page 489 V. 5, 6. And all who are in this sense little children, are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not: that is, that ye turn them not out of the Right Way, neither hinder them in it.

Note return to page 490 V. 7. Wo to the world because of offences: that is, Unspeakable Misery will be in the world thro' them: for it must needs be that offences come: Such is the nature of things, and such the Weakness, Folly, and Wickedness of Mankind, that it cannot be but they will come: but wo to that man—that is, miserable is that man, by whom the offence cometh. Offences are, all things whereby any one is turned out of, or hindered in the way of God.

Note return to page 491 V. 8. 9. If thy hand, foot, eye offend17Q0053 thee: If the most dear Enjoyment, the most beloved and useful Person, turn thee out of, or hinder thee in the Way. Is not this an hard Saying? Yes: if thou take counsel with flesh and blood.

Note return to page 492 V. 10. See that ye despise not one of these little ones— As if they were beneath your notice. Be careful to receive and not to offend, the very weakest Believer in Christ: For as inconsiderable as some of these may appear to thee, the very Angels of God have a peculiar Charge over them: Even those of the highest Order, who continually appear at the Throne of the most High. To behold the face of God seems to signify the waiting near his Throne; and to be an allusion to the Office of Chief Ministers in Earthly Courts, who daily converse with their Princes.

Note return to page 493 Luke xix. 10.

Note return to page 494 V. 11. Another, and a yet stronger Reason for your not despising them is, That I myself came into the world to save them.

Note return to page 495 Luke xv. 4.

Note return to page 496 V. 14. So it is not the will of your Father: Neither doth my Father despise the least of them. Observe the Gradation. The Angels, the Son, the Father!

Note return to page 497

V. 15. But how can we avoid giving offence to some? Or being offended at others? Especially suppose they are quite in the wrong: Suppose they commit known Sin? Our Lord here teaches us how: He lays down a sure Method of avoiding all Offences. Whosoever closely observes this threefold Rule, will seldom offend others, and never be offended himself. If any (more especially that is a member of the same Religious Community) do any thing amiss, of which thou art an Eye or Ear-witness, thus saith the Lord,

1. Go and tell him alone: If it may be, in person; if that cannot so well be done, by thy Messenger; or in Writing. Observe. Our Lord gives no liberty to omit this: or to exchange it for either of the following Steps. If this do not succeed,

2. Take with thee one or two more; men whom he esteems or loves, who may then confirm and inforce what thou sayest; and afterwards, if need require, bear witness of what was spoken. If even this does not succeed; then and not before,

3. Tell it to the Elders of the Church. Lay the whole matter open before those, who watch over yours and his Soul. If all this avail not, have no farther intercourse with him, only such as thou hast with Heathens.

Can any thing be plainer? Christ does here as expresly command all Christians who see a brother do evil, to take this way, not another, and to take these Steps, in this Order, as he does to honour their father and mother.

But if so, In what lands do the Christians live?

If we proceed from the Private Carriage of man to man, to Proceedings of a more Publick Nature, in what Christian Nation are Church Censures conformed to this Rule? Is this the Form in which Ecclesiastical Judgments appear, in the Popish, or even the Protestant World? Are these the Methods used even by those, who boast the most loudly of the Authority of Christ to confirm their Sentences? Let us earnestly pray, that this Dishonour to the Christian Name may be wiped away, and that Common Humanity may not, with such solemn Mockery, be destroyed in the name of the Lord!

Let him be to thee as an heathen—To whom thou still owest earnest Good-will and all the Offices of Humanity.

Note return to page 498 C. xvi. 19.

Note return to page 499 V. 18. Whatsoever ye shall bind on earth— By Excommunication, pronounced in the Spirit and Power of Christ. Whatsoever ye shall loose— By Absolution from that Sentence. In the Primitive Church, Absolution meant no more, than a Discharge from Church Censure. Again I say—And not only your Intercession for the Penitent, but all your Joint Prayers shall be heard. How great then is the Power of Joint Prayer! If two of you—Suppose a man and his wife.

Note return to page 500 V. 20. Where two or three are gathered together in my name: that is, to worship me.

Note return to page 501 V. 22. Till seventy times seven: that is, as often as there is occasion. A certain number is put for an uncertain.

Note return to page 502 V. 23. Therefore— that is, in this respect.

Note return to page 503 V. 24. One was brought who owed him ten thousand talents. According to the usual Computation, if these were talents of Gold, this would amount to Seventy-two Millions Sterling. If they were talents of Silver, it must have been four Millions, four hundred thousand pounds. Hereby our Lord intimates the vast Number and Weight of our Offences against God, and our utter Incapacity, of making him any satisfaction.

Note return to page 504 V. 25. As he had not to pay, his Lord commanded him to be sold— Such was the power which Creditors anciently had over their insolvent Debtors in several Countries.

Note return to page 505 V. 28. And as an Emblem of this, there are some here who shall live to see the Messiah coming to set up his Mediatorial Kingdom, with great Power and Glory, by the Increase of his Church, and the Destruction of the Temple, City, and Polity of the Jews.

Note return to page 506 V. 30. Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.

Note return to page 507

V. 34. His lord delivered him to the tormentors. Imprisonment is a much severer Punishment in the Eastern Countries than in Ours. State-Criminals especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with Clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent Scourgings and sometimes Rackings are brought to an untimely End. Till he should pay all that was due to him: that is, without all hope of Release. For this he could never do.

How observable is this whole Account; as well as the great Inference our Lord draws from it! 1. The Debtor was freely and fully forgiven; 2. He wilfully and grievously offended; 3. His Pardon was retracted, the whole Debt required, and the Offender delivered to the Tormentors for ever. And shall we still say, But when we are once freely and fully forgiven, our Pardon can never be retracted? Verily, verily I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.

Note return to page 508 Mark x. 1.

Note return to page 509 V. 1. 3 He departed: And from that time, walked no more in Galilee.

Note return to page 510 V. 2. Multitudes followed him, and he healed them there: that is, Wheresoever they followed him.

Note return to page 511 V. 3. The Pharisees came tempting him: Trying to make him contradict Moses. For every cause: that is, For any thing which he dislikes in her. This the Scribes allowed.

Note return to page 512 V. 4. He said, Have ye not read— So instead of contradicting him, our Lord confutes them by the very words of Moses. He who made them, made them male and female from the beginning. At least from the beginning of the Mosaic Creation. And where do we read of any other? Does it not follow, that God's making Eve was part of his Original Design, and not a Consequence of Adam's beginning to fall?

Note return to page 513 V. 5. And said— By the mouth of Adam; who uttered the words.

Note return to page 514 Gen. ii. 24.

Note return to page 515 Deut. xxiv. I. Matt. v. 31. 2 Mark x. 2. Luke xvi. 18.

Note return to page 516 V. 7. Why did Moses command—Christ replies, Moses suffered [not commanded] it, because of the hardness of your hearts: Because neither your fathers nor you could bear the more excellent way.

Note return to page 517 V. 9. And I say to you— I revoke that Indulgence from this day, so that from henceforth, Whosoever, &c.

Note return to page 518 V. 11. But he said to them, This is not universally true: it does not hold, with regard to all men, but with regard to those only, to whom is given this excellent Gift of God. Now this is given to three sorts of Persons, to some by Natural Constitution, without their Choice: to others by Violence, against their Choice; and to others by Grace with their Choice: Who steddily withstand their Natural Inclinations, that they may wait upon God without Distraction.

Note return to page 519 V. 12. There are eunuchs, who have made themselves eunuchs for the kingdom of heaven's sake. Happy they! Who have abstained from Marriage (tho' without condemning or despising it) that they migot walk more closely with God! He that is able to receive it, let him receive it. This gracious Command (for such it is unquestionably) is not designed for all men: But only for those few who are able to receive it. O let these receive it joyfully!

Note return to page 520 Mark x. 13. Luke xviii. 15.

Note return to page 521

V. 13. That he should lay his hands on them: This was a rite which was very early used, in praying for a Blessing on young persons. See Gen. xlviii. 14—20.

The disciples rebuked them: that is, them that brought them: Probably thinking such an Employ was beneath the Dignity of their Master.

Note return to page 522 C. xviii. 3.

Note return to page 523 V. 14. Of such is the kingdom of heaven: Little children, either in a Natural or a Spiritual Sense, have a Right to enter into my Kingdom.

Note return to page 524 Mark x. 17. Luke xviii. 18.

Note return to page 525 V. 16. And behold one came: Many of the poor had followed him from the beginning. One rich man came at last.

Note return to page 526 V. 17. Why callest thou me good? Whom thou supposest to be only a man. There is none good—Supremely, originally, essentially, but God. If thou wilt enter into life, keep the Commandments— From a Principle of loving Faith. Believe, and thence love and obey. And this undoubtedly is the Way to eternal Life. Our Lord therefore does not answer ironically, which had been utterly beneath his Character, but gives a plain, direct, serious Answer to a serious Question.

Note return to page 527 V. 20. The young man saith, All these have I kept from my childhood. So he imagined; and perhaps he had, as to the Letter: but not as to the Spirit, which our Lord immediately shews.

Note return to page 528 V. 21. If thou desirest to be perfect: that is, a real Christian—Sell what thou hast: He who reads the Heart, saw his Bosom Sin was Love of the World; and knew, He could not be saved from this, but by literally renouncing it. To him therefore he gave this Particular Direction, which he never designed for a General Rule. For Him this was necessary to Salvation: To us, it is not so. To sell all was an absolute Duty to Him: To many of us, it would be an absolute Sin. The young man went away—Not being willing to have Salvation, at so high a price.

Note return to page 529 V. 24. It is easier for a camel to go thro' the eye of a needle, than for a rich man to go thro' the straight gate: that is, it is, humanly speaking, an absolute Impossibility. Rich man, Tremble! Feel this impossibility. Else thou art lost for ever!

Note return to page 530 V. 25. His disciples were amazed, saying, Who then can be saved? If rich men, with all their Advantages cannot? Who? A poor man: a peasant: a beggar: ten thousand of then: sooner than one that is rich.

Note return to page 531 V. 26. Jesus looking upon them— To compose their hurried spirits. O what a speaking look was there? —Said to them—With the utmost Sweetness—With men this is impossible— It is observable, he does not retract what he had said; no, nor soften it in the least degree, Rather he strengthens it, by representing the Salvation of a rich man, as the utmost Effort of Omnipotence.

Note return to page 532 V. 28. In the renovation: In the final renovation of all things—Ye shall sit—In the beginning of the Judgment they shall stand: (2 Cor. v. 10.) Then being absolved, they shall sit with the Judge. (1 Cor. vi. 2.) On twelve thrones: So our Lord promised, without expressing any Condition. Yet as absolute as the words are, it is certain, there is a Condition implied, as in many Scriptures, where none is exprest. In consequence of this, these twelve did not sit on those twelve thrones. For the throne of Judas another took, so that he never sat thereon.

Note return to page 533 V. 29. And every one— In every Age and Country; not you my Apostles only: that hath forsaken houses, or brethren, or wife or children: Either by giving any of them up, when they could not be retained with a clear Conscience, or by willingly refraining from acquiring them: shall receive an hundred fold: in value, tho' not in kind, even in the present World.

Note return to page 534 C. xx. 16. Mark x. 31. Luke xiii. 30.

Note return to page 535 V. 30. But many first— many of those who were first called, shall be last—shall have the lowest Reward: those who came after them being preferred before them. And yet possibly both the first and the last may be saved, tho' with different degrees of Glory.

Note return to page 536 V. 1. That some of those who were first called, may yet be last, our Lord confirms by the following Parable: Of which the primary scope is, to shew, That many of the Jews would be rejected, and many of the Gentiles accepted; the Secondary, That of the Gentiles many who were first converted, would be last and lowest in his kingdom of Glory, and many of those who were last converted, would be first and highest therein. The kingdom of heaven is like—That is, The manner of God's proceeding in his Kingdom, resembles that of an housholder. In the Morning. At Six, called by the Romans and Jews, The First Hour. From thence reckoning on to the Evening, they called Nine, the Third Hour, Twelve, the Sixth; three in the Afternoon, the Ninth, and Five the Eleventh. To hire labourers into his vineyard: All who profess to be Christians are in this Sense Labourers, and are supposed during their life, to be working in God's Vineyard.

Note return to page 537 V. 2. The Roman Penny was about Sevenpence English. This was then the usual price of a day's labour.

Note return to page 538 V. 6. About the eleventh hour: that is, Very late; long after the rest were called.

Note return to page 539 V. 8. In the Evening: Of Life; or of the World.

Note return to page 540 V. 9. Who were hired about the Eleventh hour: Either the Gentiles, who were called long after the Jews into the Vineyard, the Church of Christ: Or those in every Age, who did not hear, or at least understand the Gospel-Call, till their Day of Life was drawing to a Period. Some Circumstances of the Parable seem best to suit the former, some the latter of these Senses.

Note return to page 541 V. 10. The first supposed they should have received more. Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.

Note return to page 542 V. 12. Thou hast made them equal to us: So St. Peter expressly, Acts xv. 9. God—hath put no difference between us (Jews) and them (Gentiles) purifying their hearts by faith. And those who are equally holy here, whenever they were called, will be equally happy hereafter.

Note return to page 543 V. 14. It is my will to give to the last called among the Heathens, even as to the first called among the Jews: Yea, and to the late converted Publicans and Sinners, even as to those who were called long before.

Note return to page 544

V. 15. Is it not lawful for me, to do what I will with my own? Yea doubtless: To give either to Jew or Gentile, a Reward infinitely greater than he deserves. But can it be inferred from hence, That it is lawful, or possible, for the merciful Father of all Spirits, to “Consign an unborn Soul to Hell? “Or damn him from his Mother's Womb?”

Is thine eye evil, because I am good? Art thou envious, because I am gracious? Here is an evident reference to that malignant Aspect, which is generally the attendant of a selfish and envious temper.

Note return to page 545 C. xix. 30. xxii, 14.

Note return to page 546 V. 16. So the last shall be first, and the first last: Not only with regard to the Jews and Gentiles, but in a thousand other instances. For many are called: All who hear the Gospel: but few chosen: Only those who obey it.

Note return to page 547 Mark x. 32. Luke xviii. 31.

Note return to page 548 Mark x. 35.

Note return to page 549 V. 20. Then came to him the mother of Zebedee's children. Considering what he had been just speaking, was ever any thing more unseasonable? Perhaps Zebedee himself was dead, or was not a constant Follower of Christ.

Note return to page 550 V. 21. In thy kingdom. Still they seem to have expected a temporal Kingdom..

Note return to page 551 V. 22. Ye know not what is implied in being advanced in my Kingdom, and necessarily prerequired thereto. All who share in my Kingdom must first share in my Sufferings. Are you able and willing to do this?

Note return to page 552 V. 23. But to sit on my right-hand— Christ does in no wise deny, That this is his to give. It is his to give in the strictest Propriety, both as God, and as the Son of Man. He only asserts, That he gives it to none but those for whom it is originally prepared: namely, those who perseveringly excel in the Faith that worketh by Love.

Note return to page 553 V. 25. Ye know that the princes of the Gentiles lord it over them: And hence you imagine, the chief in my kingdom will do as they. But it will be quite otherwise.

Note return to page 554 C. xxiii. 11.

Note return to page 555 V. 26. Your minister: that is, your servant.

Note return to page 556 Mark x. 46. Luke xviii. 35.

Note return to page 557 V. 30. Behold two blind men cried out: St. Mark and Luke mention onely one of them, blind Bartimeus. He was far the more eminent of the two, and as it seems, spoke for both.

Note return to page 558 V. 31. The multitude charged them, to hold their peace: And so they will All who begin to cry after the Son of David. But let those who feel their need of him, cry the more. Otherwise they will come short of a cure.

Note return to page 559 Mark xi. 1. Luke xix. 29. John xii. 12.

Note return to page 560 Zech. ix. 9.

Note return to page 561 V. 5. The daughter of Sion: that is, The inhabitants. On an ass. The Prince of Peace did not take an horse, a warlike animal. But he will ride on that by and by. Rev. xix. 11. In the Patriarchal Ages, illustrious Persons thought it no Disgrace to make use of this Animal. But it by no means appears, That this Opinion prevailed or this Custom continued till the Reign of Tiberius. Was it a mean Attitude wherein our Lord now appeared? Mean even to Contempt? I grant it. I glory in it. 'Tis for the Comfort of my Soul; for the Honour of his Humility, and for the utter Confusion of all Worldly Pomp and Grandeur.

Note return to page 562 V. 7. They set him thereon: that is, on the clothes.

Note return to page 563 V. 8. A great multitude spread their Garments17Q0064 in the way—A custom which was usual at the Creation of a king. 2 Kings ix. 13.

Note return to page 564

V. 9. The multitudes cried, saying— Probably from a divine impulse: for certainly most of them understood not the words they uttered. Hosanna (Lord, save us) was a solemn word, in frequent use among the Jews. The meaning is, “We sing Hosanna to the son of David. Blessed is he, of the Lord. Save, thou that art in the highest Heavens.” Our Lord restrained all public Tokens of Honour from the People till now, lest the Envy of his Enemies should interrupt his preaching before the time. But this Reason now ceasing, he suffered their Acclamations, that they might be a public Testimony against their Wickedness, who in four or five days after cried out, Crucify him, crucify him.

The Expressions recorded by the other Evangelists are somewhat different from these. But all of them were undoubtedly used by some or others of the multitude.

Note return to page 565 V. 11. This is Jesus from Nazareth: What a stumbling block was this? If he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth, would not stumble thereat. For upon inquiry (which such would not fail to make) they would find, He was not of Nazareth but Bethlehem.

Note return to page 566 Mark xi. 11, 15. Luke xix. 45.

Note return to page 567 V. 12. He cast out all that sold and bought— Doves and Oxen for Sacrifice. He had cast them out three years before (John ii. 14.) bidding them not make that House an house of merchandize. Upon the repetition of the Offence, he uses sharper words. In the temple: that is, in the Outer Court of it, where the Gentiles used to worship. The mony-changers: The exchangers of foreign Mony into the current Coin, which those who came from distant parts might want to offer for the Service of the Temple.

Note return to page 568 Isai. lvi. 7. Jer. vii. 11.

Note return to page 569 V. 13. A den of thieves: A proverbial Expression, for an Harbour of wicked men.

Note return to page 570 Psal. viii. 3.

Note return to page 571 Mark xi. 11, 12.

Note return to page 572 V. 20. The disciples seeing it: As they went by, the next day.

Note return to page 573 Ch. xvii. 20.

Note return to page 574 V. 21. Jesus answering said, If ye have faith: Whence we may learn, That one great End of our Lord in this Miracle, was to confirm and increase their Faith. Another was, To warn them against Unfruitfulness.

Note return to page 575 Mark xi. 27. Luke xx. 1.

Note return to page 576 V. 23. When he was come into the temple, the chief priests came: Who thought he violated their Right: And the elders of the people: Probably, Members of the Sanhedrim, to whom that title most properly belonged: Which is the more probable, as they were the persons under whose cognisance the late Action of Christ, in purging the temple would naturally fall. These with the chief Priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear an united Testimony against him. As he was teaching: Which also they supposed he had no Authority to do, being neither Priest nor Levite, nor Scribe. Some of the Priests (tho' not as Priests) and all the Scribes were authorized Teachers. By what authority dost thou these things? Publicly teach the people? And drive out those who had our Commission to traffick in the outer Court?

Note return to page 577 V. 24. I will ask you one thing: Who have asked me many: The Baptism, that is the whole Ministry, of John, was it from heaven, or of men? By what Authority did he act and teach? Did man or God give him that Authority? Was it not God? But if so, the Consequence was clear. For John testified, That Jesus was the Christ.

Note return to page 578 V. 25. Why did ye not believe him— testifying this.

Note return to page 579 V. 27. Neither tell I you: Not again, in express terms. He had often told them before, and they would not believe him.

Note return to page 580 V. 30. He answered, I go, Sir: but went not. Just so did the Scribes and Pharisees. They professed the greatest Readiness and Zeal in the Service of God: But it was bare Profession, contradicted by all their Actions.

Note return to page 581 V. 32. John came in the way of righteousness: Walking in it, as well as teaching it. The publicans and harlots: the most notorious Sinners were reformed, tho' at first they said, I will not. And ye seeing the amazing Change which was wrought in them, tho' at first ye said, I go, Sir, repented not afterward: Were no more convinced than before. O how is this Scripture fulfilled at this day!

Note return to page 582 Mark xii. 1. Luke xx. 9.

Note return to page 583 V. 33. A certain housholder planted a vineyard: God planted the Church in Canaan: And hedged it round about; first with the Law; then with his peculiar Providence. And digged a wine-press: Perhaps it may mean Jerusalem: and built a tower; the Temple: and went into a far country: that is, left the keepers of his Vineyard, in some measure, to behave as they should see good.

Note return to page 584 V. 34. He sent his servants to the husbandmen. The husbandmen are Ordinary Ministers or Preachers: The Servants, Extraordinary.

Note return to page 585 V. 41. They say— Perhaps some of the bystanders, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, (Luke xx. 16.)

Note return to page 586 Psal. cxviii. 22.

Note return to page 587 V. 42. The builders— The Scribes and Priests whose Office it was, to build up the Church. Is become the head of the corner— or the chief corner-stone. He is become the foundation of the Church, on which the whole Building rests, and its principal corner-Stone, for uniting the Gentiles to it, as the chief corner-stone of an house supports and links its two sides together.

Note return to page 588 V. 43. Therefore— Because ye reject this corner-stone. The kingdom of God: that is, the Gospel.

Note return to page 589 Luke xx. 18.

Note return to page 590 V. 44. Whosoever shall fall on this stone shall be broken: shall even then receive much hurt. He is said to fall on this Stone, who hears the Gospel, and does not believe. But on whomsoever it shall fall, in vengeance, it will utterly destroy him. It will fall on every Unbeliever, when Christ cometh in the clouds of Heaven.

Note return to page 591 V. 1. Jesus answering spake: that is, spake with reference to what had just past.

Note return to page 592 V. 2. A king, who made a marriage feast for his son: So did God, when he brought his first-begotten into the world.

Note return to page 593 V. 3. Them that were invited: namely, the Jews.

Note return to page 594 V. 4. Fatlings: fatted beasts and fowls.

Note return to page 595 V. 5. One to his farm, another to his merchandise: One must mind what he has; another, gain what he wants. How many perish, by misusing Lawful things!

Note return to page 596 V. 7. The king sending forth his troops: The Roman Armies, employed of God for that purpose—Destroyed those murderers—Primarily, the Jews.

Note return to page 597 V. 9. Go into the highways: the word properly signifies, the by-ways, or turnings of the Road.

Note return to page 598 V. 10. They gathered all: by preaching every where.

Note return to page 599 V. 11. The guests: The members of the Visible Church.

Note return to page 600 V. 12. A wedding-garment: The Righteousness of Christ, first imputed, then implanted. It may easily be observed, this has no Relation to the Lord's Supper, but to God's proceeding at the last Day.

Note return to page 601 C. xx. 14.

Note return to page 602 V. 14. Many are called; few chosen: Many hear; few believe. Yea, many are members of the Visible, but few of the Invisible Church.

Note return to page 603 Mark xii. 13. Luke xx. 20.

Note return to page 604 V. 16. The Herodians, were a set of men peculiarly attached to Herod, and consequently zealous in the Interest of the Roman Government, which was the main Support of the Dignity and Royalty of his Family. Thou regardest not the person of men: Thou favourest no man for his Riches or Greatness.

Note return to page 605 V. 17. Is it lawful to give tribute to Cesar? If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the Liberties of his Country. If he had said, No, the Herodians would have accused him to the Roman Governour.

Note return to page 606 V. 18. Ye hypocrites: Pretending a scruple of Conscience.

Note return to page 607 V. 19. The tribute-mony. A Roman Coin, stampt with the head of Cesar, which was usually paid in tribute.

Note return to page 608

V. 21. They say to him, Cesar's: Plainly acknowledging, by their having received his Coin, that they were under his Government. And indeed this is a standing Rule. The current Coin of every Nation, shews who is the Supreme Governour of it.

Render therefore, ye Pharisees, to Cesar, the things which ye yourselves acknowledge to be Cesar's: And, ye Herodians, while ye are zealous for Cesar, see that ye render to God the things that are God's.

Note return to page 609 Mark xii. 18.

Note return to page 610 Deut. xxv. 5.

Note return to page 611 V. 25. Now there were with us seven brethren: This story seems to have been a kind of Common-place Objection, which no doubt they brought up on all occasions.

Note return to page 612 V. 29. Ye err, not knowing the Scriptures, which plainly assert a Resurrection—Nor the power of God, which is well able to effect it. How many Errors flow from the same Source?

Note return to page 613 V. 30. They are as the angels. So is the power of God shewn in them. So little need have they of Marriage.

Note return to page 614 V. 31. Have ye not read: The Saducees had a peculiar value for the Books of Moses. Out of these therefore our Lord argues with them.

Note return to page 615 Exod. iii. 6.

Note return to page 616 V. 32. I am the God of Abraham: The Argument runs thus: God is not the God of the dead, but of the living: (For that Expression, Thy God implies both Benefit from God to man, and Duty from Man to God) But He is the God of Abraham, Isaac, and Jacob: Therefore Abraham, Isaac, and Jacob are not dead, but living. Therefore the Soul does not die with the Body. So indeed the Saducees supposed, and it was on this ground that they denied the Resurrection.

Note return to page 617 Mark xii. 28. Luke x. 25.

Note return to page 618 V. 35. A scribe asked him a question, trying him: Not, as it seems, with any ill Design: but barely to make a farther trial of that Wisdom, which he had shewn in silencing the Saducees.

Note return to page 619 Deut. vi. 5.

Note return to page 620 Lev. xix. 18.

Note return to page 621 Luke xx. 41.

Note return to page 622 V. 43. How doth David then by the spirit, by Inspiration, call him Lord? If he be merely the Son (or Descendent) of David? If he be, as you suppose, a mere man, the Son of a man?

Note return to page 623 Psal. cx. 1.

Note return to page 624 V. 44. The Lord said to my Lord: This his Dominion, to which David himself was subject, shews both the heavenly Majesty of the King, and the Nature of his Kingdom. Sit thou on my right-hand: that is, Remain in the highest Authority and Power.

Note return to page 625 V. 46. Neither durst any question him any more: Not by way of insnaring or tempting him.

Note return to page 626 V. 1. Then— leaving all Converse with his Adversaries, whom he now left to the hardness of their hearts.

Note return to page 627 V. 2. The scribes sit in the chair of Moses: that is, read and expound the Law of Moses, and are their appointed Teachers.

Note return to page 628 V. 3. All things therefore: which they read out of the Law, and inforce therefrom.

Note return to page 629 Luke xi. 44.

Note return to page 630 Mark xii. 38.

Note return to page 631

V. 5. Their phylacteries: The Jews understanding those words literally, It shall be as a token upon thy hand, and as frontlets between thine eyes (Exod. xiii. 16.) And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes (Deut. vi. 8.) used to wear little scrolls of paper or Parchment, bound on their Wrists and Foreheads, on which several Texts of Scripture were writ. These they supposed, as a kind of Charm, would preserve them from Danger. And hence they seem to have been called Phylacteries or Preservatives.

The fringes of their garments: Which God had enjoined them to wear, to remind them of doing all the commandments, Numb. xv. 38. These, as well as their Phylacteries, the Pharisees affected to wear broader and larger than other men.

Note return to page 632 V. 8, 9, 10. The Jewish Rabbi's were also called Father and Master, by their several Disciples, whom they required, 1. To believe implicitly what they affirmed, without asking any farther Reason, 2. To obey implicitly what they enjoined, without seeking farther Authority. Our Lord therefore by forbidding us either to give or receive the title of Rabbi, Master, or Father, forbids us either to receive any such Reverence, or to pay any such, to any but God.

Note return to page 633 C. xx. 26.

Note return to page 634 Luke xiv. 11. xviii. 14.

Note return to page 635 V. 12. Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall be exalted. It is observable, that no one Sentence of our Lord's, is so often repeated, as this. It occurs, with scarce any variation, at least ten times in the Evangelists.

Note return to page 636 V. 13. Wo to you— Our Lord pronounced Eight Blessings upon the Mount. He pronounces Eight Woes here: Not as Imprecations, but solemn, compassionate Declarations of the Misery, which these stubborn Sinners were bringing upon themselves. Ye go not in: for ye are not poor in spirit: and ye hinder those that would be so.

Note return to page 637 V. 16. Wo to you, ye blind guides. Before he had styled them Hypocrites, from their personal Character. Now he gives them another Title, respecting their Influence upon others. Both these Appellations are severely put together, in the 23d and 25th verses: And this Severity rises to the height, in the thirty third verse. He is bound, to keep his Oath.

Note return to page 638 V. 20. He that sweareth by the altar, sweareth by it, and by all things thereon: Not only by the Gift, but by the Holy Fire, and the Sacrifice; and above all, by that God to whom they belong: Inasmuch as every Oath by a Creature, is an implicit Appeal to God.

Note return to page 639 V. 23. Judgment: that is Justice: Faith: The word here means Fidelity.

Note return to page 640 V. 24. Ye blind guides, who teach others to do as you do yourselves, to strain out a gnat, from the liquor you are going to drink, and swallow a camel. It is strange, that false print, strain at a gnat, which quite alters the sense, should run thro' all the Editions of our English Bibles.

Note return to page 641 V. 25. Intemperance: the word takes in not only all kinds of outward Intemperance, particularly, in eating and drinking, but all intemperate or immoderate Desires, whether of Honour, Gain, or Sensual Pleasure. Full of rapine and intemperance. The Censure is double (taking Intemperance in the vulgar Sense.) These miserable men procured unjustly what they used intemperately. No wonder Tables so furnished prove a Snare, as many find by sad Experience. Thus Luxury punishes Fraud, while it feeds Disease with the Fruits of Injustice.

Note return to page 642 V. 29. Ye build the tombs of the prophets: And that is all; for ye neither observe their Sayings, nor imitate their Actions.

Note return to page 643 V. 30. We would not have been partakers: So ye make fair Professions, as did your Fathers.

Note return to page 644

V. 31. Wherefore ye testify against yourselves— by your smooth words as well as devilish Actions, that ye are the17Q0071 genuin sons of them, who killed the prophets of their own times, while they professed the utmost Veneration for those of past Ages.

From the Third to the Thirtieth Verse is exposed every thing that commonly passes in the World for Religion, whereby the Pretenders to it keep both themselves and others from entring into the Kingdom of God; from attaining, or even seeking after those Tempers, in which alone True Christianity consists. As 1. Punctuality in attending on Public and Private Prayer, ver. 4—14. 2. Zeal to make Proselytes to our Opinion or Communion, tho' they have less of the Spirit of Religion than before, ver. 15. 3. A superstitious Reverence for consecrated Places or Things, without any for him to whom they are consecrated, ver. 16—22. A scrupulous Exactness in little Observances, tho' with the Neglect of Justice, Mercy, and Faith, ver. 23, 24. 5. A nice Cautiousness to cleanse the Outward Behaviour, but without any regard to Inward Purity, ver. 25, 26. 6. A specious face of Virtue and Piety, covering the deepest Hypocrisy and Villainy, ver. 27, 28. 7. A profest Veneration for all Good men; except those among whom they live.

Note return to page 645 V. 32. Fill ye up— A word of Permission, not of Command. As if he had said, I contend with you no longer. I leave you to yourselves. You have conquered. Now ye may follow the devices of your own hearts. The measure of your fathers' wickedness: Ye may now be as wicked as they.

Note return to page 646 V. 33. Ye serpents— Our Lord having now lost all hope of reclaiming these, speaks so as to affright others from the like sins.

Note return to page 647 Luke xiii. 34.17Q0072

Note return to page 648 V. 34. Wherefore— That it may appear you are the true Children of those murderers, and have a Right to have their Iniquities visited on you—Behold I send—Is not this, speaking as one having Authority? Prophets—Men with Supernatural Credentials—Wise-men, such as have both natural Abilities and Experience; and Scribes, Men of Learning: but all will not avail.

Note return to page 649 V. 35. That upon you may come— The Consequence of which will be, that upon you will come the vengeance of all the righteous blood— Zechariah the son of Barachiah—termed Jehoiada, 2 Chron. xxiv. 20. where the Story is related. Ye slew—Ye make that Murder also of your Fathers your own, by imitating it. Between the temple, that is, the Inner Temple, and the Altar, which stood in the outer Court. Our Lord seems to refer to this Instance, rather than any other, because he was the last of the Prophets on record, that were slain by the Jews for reproving their Wickedness; and because God's requiring this blood, as well as that of Abel, is particularly taken notice of in Scripture.

Note return to page 650 Luke xi. 49.17Q0073

Note return to page 651 V. 38. Behold your house: The temple, which is now your house, not God's—Is left unto you: Our Lord spake this, as he was going out of it for the last time. Desolate: Forsaken of God and his Christ, and sentenced to utter Destruction.

Note return to page 652 V. 39. Ye—Jews in general; Men of Jerusalem, in particular: Shall not see me from this time—which includes the short space till his Death, till, after a long interval of Desolation and Misery, ye say, Blessed is he that cometh in the name of the Lord: Ye receive me with joyful and thankful hearts. This also shall be accomplished in its season.

Note return to page 653 Mark xiii. 1. Luke xxi. 5.

Note return to page 654 V. 2. There shall not be left one stone upon another. This was most punctually fulfilled. For after the Temple was burnt, Titus the Roman General, ordered to dig up the very Foundations of it; after which Turnus Rufus ploughed up the Ground on which it had stood.

Note return to page 655

V. 3. As he sat on the Mount of Olives: Whence they had a full View of the Temple. When shall these things be? And what shall be the sign of thy coming, and of the end of the world? The Disciples inquire confusedly, 1. Concerning the time of the Destruction of the Temple; 2. Concerning the Sign of Christ's Coming, and of the End of the World, as if they imagined these two were the same thing.

Our Lord answers distinctly, concerning 1. The Destruction of the Temple and City, with the Signs preceding, ver. 4, &c. 15, &c. 2. His own Coming, and the End of the World, with the Signs thereof: ver. 29—31. 3. The Time of the Destruction of the Temple, ver. 32, &c. 4. The Time of the End of the World; ver. 36.

Note return to page 656 V. 4. Take heed that no man deceive you. The Caution is more particularly designed for the succeeding Christians, whom the Apostles then represented. The first Sign of my Coming is, the Rise of false Prophets.

Note return to page 657 V. 5. Many shall come in my name, first, False Christs, next false Prophets, ver. 11: At length, both together, ver. 24.

Note return to page 658 V. 6. Wars— Near—Rumours of wars: at a Distance. All these things must come to pass— As a foundation for lasting tranquillity. But the end, concerning which ye enquire, is not yet: So far from it, that this is but the begining of sorrows.

Note return to page 659 V. 9. Then shall they deliver you to be afflicted: As if you were the Cause of all these Evils. And ye shall be hated of all nations: Even of those who tolerate all other Sects and Parties. But in no Nation will the children of the Devil tolerate the children of God.

Note return to page 660 V. 10. Then shall many be offended: So as utterly to make shipwreck of faith and a pure conscience. But hold ye fast Faith (ver. 11.) in spite of false prophets. Love, even when iniquity and offences abound (ver. 12.) And Hope, unto the end (ver. 13.) He that does so, shall be snatched out of the burning.

Note return to page 661 Matt. x. 22. Mark xiii. 13. Luke xxi. 17.

Note return to page 662 Mark xiii. 10.

Note return to page 663

V. 14. And then shall the end come: Of the City and Temple.

Josephus's History of the Jewish War, is the best Commentary on this Chapter. It is a wonderful Instance of God's Providence, that he, an Eye-witness, and one who lived and died a Jew, should (especially in so extraordinary a manner) be preserved, to transmit to us a Collection of important Facts, which so exactly illustrate this glorious Prophecy, in almost every Circumstance.

Note return to page 664

V. 15. When ye see the abomination of desolation: Daniel's term is, The Abomination that maketh desolate (c. xi. 31.) that is, The Standards of the desolating Legions, on which they bear the abominable Images of their Idols— Standing in the holy place: Not only the Temple and the Mountain on which it stood, but the whole City of Jerusalem, and several Furlongs of land round about it were accounted holy: Particularly the Mount on which our Lord now sat, and on which the Romans afterward planted their Ensigns.

He that readeth let him understand. Whoever reads that Prophecy of Daniel, let him deeply consider it.

Note return to page 665 V. 16. Then let them who are in Judea, flee to the Mountains. So the Christians did, and were preserved. It is remarkable, that after the Romans under Cestius Gallus, made their first Advance toward Jerusalem, they suddenly withdrew again, in a most unexpected and indeed impolitic manner. This the Christians took as a Signal to retire, which they did, some to Pella, and others to Mount Libanus.

Note return to page 666 V. 17. Let not him that is on the house-top, come down to take any thing out of his house. It may be remembered, that their Stairs used to be on the Outside of their houses.

Note return to page 667 V. 19. Wo to them that are with child, and to them that give suck: Because they cannot so readily make their Escape.

Note return to page 668 V. 20. Pray ye that your flight be not in the winter. They did so; And their Flight was in the Spring. Neither on the Sabbath. Being on many accounts inconvenient: Besides that many would have scrupled to travel far on that day.

Note return to page 669 V. 22. No flesh would be saved: The whole Nation would be destroyed—but for the Elect's sake; that is, for the sake of the Christians.

Note return to page 670 V. 24. They would deceive, if it were possible, even the elect. But it is not possible, that God should suffer the Body of Christians to be thus deceived.

Note return to page 671 V. 27. For as the lightning cometh: For the next Coming of Christ, will be as quick as Lightning; so that there will not be time for any such previous Warning.

Note return to page 672 Mark xiii. 24.17Q0078 Luke xxi. 25.

Note return to page 673 V. 28. For wheresoever the carcase is, there will the eagles be gathered together. Our Lord gives this, as a farther Reason, why they should not hearken to any pretended Deliverer. As if he had said, Expect not any Deliverer of the Jewish Nation; for it is devoted to Destruction. It is already before God as a dead Carcase, which the Roman Eagles will soon devour.

Note return to page 674 Luke xvii. 37.17Q0079

Note return to page 675 V. 29. Immediately after the tribulation of those days— Here our Lord begins to speak of his last Coming. But he speaks not so much in the language of man of as of17Q0080 God, with whom a thousand years are as one day, one moment. Many of the primitive Christians not observing this, thought He would come immediately, in the common Sense of the word: A mistake which St. Paul labours to remove, in his Second Epistle to the Thessalonians. The powers of the heavens: Probably, the Influences of the Heavenly Bodies.

Note return to page 676 V. 30. Then shall appear the sign of the Son of man in heaven: It seems a little before He himself descends. The Sun, Moon, and Stars being extinguished (probably, not those of our System only) the Sign of the Son of man (perhaps the Cross) will appear in the Glory of the Lord.

Note return to page 677 V. 31. They shall gather together his Elect: that is, All that have endured to the end in the Faith which worketh by Love.

Note return to page 678 Mark xiii. 28. Luke xxi. 28.

Note return to page 679 V. 32. Learn a parable— Here our Lord begins to speak concerning the Time of these grand Events. And to the Question concerning the Time of the Destruction of Jerusalem, he answers ver. 34. Concerning the Time of the End of the World, he answers ver. 36.

Note return to page 680 V. 34. This generation of men now living shall not pass, till all these things be done. Our Lord having spoken of the Signs preceding the two grand Events, concerning which the Apostles had inquired, now speaks of the time, and first answers the Question (ver. 3.) touching the Time of the Destruction of Jerusalem. The Expression implies, that great Part of that Generation would have passed away, but not the whole. Just so it was. For the City and Temple were destroyed thirty-nine or forty years after.

Note return to page 681 V. 36. But of that day: The day of Judgment —Knoweth no man: Not while our Lord was on earth. Yet it might be afterwards revealed to St. John, consistently with this.

Note return to page 682 V. 40. One is taken— Into God's immediate protection: And one is left—to share the common Calamities. Our Lord speaks, as having the whole Transaction present before his eyes.

Note return to page 683 V. 41. Two women shall be17Q0083 grinding: Which was then a common Employment of Women.

Note return to page 684 Mark xiii. 33. Luke xii. 35. xxi. 34.

Note return to page 685 V. 42. Ye know not what hour your Lord cometh: Either to require your Soul of you; or to avenge himself of this Nation.

Note return to page 686 V. 45. Who then is the faithful and wise servant? Which of you aspires after this Character? Wise: Every moment retaining the clearest Conviction, That all he now has is only intrusted to him as a Steward: Faithful —Thinking, speaking, and acting continually, in a manner suitable to that Conviction.

Note return to page 687 V. 48. But if that evil servant: Now evil, having put away faith and a good Conscience.

Note return to page 688

V. 51. And shall appoint him his portion with the hypocrites, the worst of sinners, as upright and sincere as he was once!

If Ministers are the persons here primarily intended, there is a peculiar propriety in the Expression. For no Hypocrisy can be baser, than to call ourselves Ministers of Christ, while we are the Slaves of Avarice, Ambition, or Sensuality. Wherever such are found, may God reform them by his Grace, or disarm them of that Power and Influence, which they continually abuse to his Dishonour, and to their own aggravated Damnation.

Note return to page 689 Ch. xxv. This Chapter contains the last public Discourse, which our Lord uttered before he was offered up. He had before frequently declared, what would be the Portion of all the Workers of Iniquity. But what will become of those who do no harm? Honest, inoffensive, Good sort of people? We have here a clear and full Answer, to this important Question.

Note return to page 690 V. 1. The kingdom of heaven: that is, The Candidates for it. Who took their lamps: The word properly means Burning lamps. Such they all were, when they set out to meet the bridegroom.

Note return to page 691 V. 3. The foolish took not oil with them: No more than kept them burning just for the present. The Lamp is Faith. A Lamp and Oil with it, is Faith working by Love.

Note return to page 692 V. 4. The wise took oil in their vessels: Love in their Hearts.

Note return to page 693 V. 5. While the bridegroom delayed: that is, Before they were called to attend him—they all slumbered and slept: Were easy and quiet; the wise enjoying a True, the foolish, a False Peace.

Note return to page 694 V. 6. At midnight: In an hour quite unthought of.

Note return to page 695 V. 7. They trimmed their lamps: they examined themselves, and prepared to meet their God.

Note return to page 696 V. 8. Give us of your oil; for our lamps are gone out. Our Faith is dead. What a time to discover this! Whether it mean the time of Death, or of Judgment. Unto which of the Saints wilt thou then turn? Who can help thee at such a Season?

Note return to page 697 V. 9. But the wise answered, Lest there be not enough for us and you: beginning the Sentence with a beautiful abruptness; such as shewed their Surprize, at the State of those poor Wretches, who had so long deceived Them, as well as their own Souls. Lest there be not enough. It is sure there is not; for no man has more than enough Holiness for himself. Go ye rather to them that sell—Without money and without price: that is, to God, to Christ: And buy—if ye can. O no! The Time is past, and returns no more!

Note return to page 698 V. 13. Watch therefore. He that watches, has not only a burning Lamp, but likewise Oil in his Vessel. And even when he sleepeth, his Heart waketh. He is quiet; but not secure.

Note return to page 699 Mark xiii. 34. Luke xix. 12.

Note return to page 700

V. 14. Our Lord proceeds by a Parable till plainer (if that can be) to declare the Final Reward of an Harmless Man. May God give all such, in this their day, ears to hear and hearts to understand it!

The kingdom of heaven: that is, the King of Heaven, Christ.

Note return to page 701 V. 15. To one he gave five talents, to another two, and to another one. And who knows, whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who have received the most, and those who have received the fewest? According to his own ability. The words may be translated more literally, according to his own mighty power. And immediately took his journey: To Heaven.

Note return to page 702

V. 18. He that had received one— made his having fewer Talents than others a pretence for not improving any.

Went and hid his lord's mony. Reader, art thou doing the same? Art thou hiding the Talent God hath lent thee?

Note return to page 703 V. 24. I knew that thou art an hard man. No. Thou knowest him not. He never knew God, who thinks him an hard Master. Reaping where thou hadst not sown: that is, requiring more of us, than thou givest us power to perform. So does every obstinate Sinner, in one kind or other lay the blame of his own Sins on God.

Note return to page 704 V. 25. And I was afraid— lest if I had improved my Talent, I should have had the more to answer for. So from this Fear, one will not learn to read, another will not hear Sermons!

Note return to page 705 V. 26. Thou kncwest that I require impossibilities! This is not an allowing, but a strong Denial of the Charge.

Note return to page 706 V. 27. Thou oughtest therefore— On that very account, on thy own supposition, to have improved my Talent, as far as was possible.

Note return to page 707 Matt. xiii. 12.

Note return to page 708 V. 29. To every one that hath shall be given: So close does God keep to this stated Rule, from the beginning to the end of the world.

Note return to page 709

V. 30. Cast ye the unprofitable servant into the outer darkness— For what? What had he done? It is true, he had not done Good. But neither is he charged with doing any Harm. Why, for this reason, for barely doing no harm; he is consigned to outer Darkness. He is pronounced a wicked because he was a slothful, an unprofitable servant. So mere Harmlessness, on which many build their hope of Salvation, was tge Cause of his Damnation! There shall be weeping and wailing17Q0087 —of the careless thoughtless sinner—and gnashing of teeth—of the proud and stubborn.

The same great Truth, That there is no such thing as Negative Goodness, is in this Chapter shewn three times, 1. In the Parable of the Virgins; 2. In the much plainer Parable of the Servants, who had received the Talents; and 3. In a direct, unparabolical Declaration of the manner wherein our Lord will proceed at the last day. The several Parts of each of these exactly answer each other, only each rises above the preceding.

Note return to page 710 V. 31. When the Son of man shall come in his glory, and all the holy angels with him— With what Majesty and Grandeur does our Lord here speak of himself! Giving us one of the noblest instances of the true Sublime. Indeed not many descriptions in the Sacred Writings themselves, seem to equal this. Methinks we can hardly read it, without imagining ourselves before the awful Tribunal it describes.

Note return to page 711

V. 34. Inherit the kingdom, purchased by my blood, for all who have believed in me, and shewn their Faith by their Works.

Prepared for you—On purpose for you. May it not be probably inferred from hence, That man was not created, merely to fill up the places of the fallen angels?

Note return to page 712 V. 35. I was hungry and ye gave me meat, I was thirsty, and ye gave me drink— All these Works of Outward Mercy suppose Faith and Love, and must needs be accompanied with Works of Spiritual Mercy. But Works of this kind, the Judge could not mention in the same manner. He could not say, I was in Error, and ye recalled me to the Truth; I was in Sin, and ye brought me to Repentance.

Note return to page 713 V. 37. Then shall the righteous answer— It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, That neither of them have the same Estimation of their own Works as the Judge hath.

Note return to page 714 V. 40. Inasmuch as ye did it to one of the least of these my brethren, ye did it to me. What Encouragement is here, to assist the Houshold of Faith? But let us likewise remember, to do good to all men.

Note return to page 715 V. 41. Depart into17Q0089 everlasting fire, prepared for the devil and his angels: Not originally for You: You are Intruders into everlasting Fire.

Note return to page 716 V. 44. Then shall they answer— So the Endeavour to justify themselves, will remain with the wicked even to that Day!

Note return to page 717 V. 46. And these shall go away into everlasting punishment, but the righteous into life everlasting. The Judge will speak first to the righteous, in the audience of the wicked. The wicked shall then go away into everlasting fire, in the view of the righteous. Thus the damned shall see nothing of the everlasting Life. But the just will see the Punishment of the ungodly.

Note return to page 718 Mark xiv. 1. Luke xxii. 1.

Note return to page 719 V. 1. When Jesus had finished all these discourses: When he had spoken all he had to speak. Till then he would not enter upon his Passion: Then he would delay it no longer.

Note return to page 720 V. 2. After two days is the passover: The manner wherein this was celebrated, gives much light to several Circumstances that follow. The Master of the Family began the Feast with a Cup of Wine, which having solemnly blessed, he divided among the Guests. (Luke xxii. 17.) Then the Supper began with the unleavened Bread and bitter Herbs; which when they had all tasted, one of the young persons present (according to Exod. xvi. 26.)17Q0090 asked the Reason of the Solemnity. This introduced The Shewing forth, or Declaration of it: in allusion to which we read of Shewing forth the Lord's Death (1 Cor. xi. 26.) Then the Master rose up and took another Cup, before the Lamb was tasted. After Supper, he took a thin Loaf or Cake, which he broke and divided to all at the table, and likewise the Cup, usually called the Cup of Thanksgiving, of which he drank first, and then all the Guests. It was this Bread and this Cup, which our Lord consecrated to be a standing Memorial of his Death.

Note return to page 721 V. 5. But they said, Not at the feast. This was the Result of human Wisdom. But when Judas came, they changed their purpose. So the Counsel of God took place.

Note return to page 722 Mark xiv. 3.

Note return to page 723 V. 8. His disciples seeing it had indignation, saying— It seems, several of them were angry, and spoke, tho' none so warmly as Judas Iscariot.

Note return to page 724 V. 11. Ye have the poor always with you. Such is the wise and gracious Providence of God, that we may have always opportunities of relieving their Wants, and so laying up for ourselves treasures in heaven.

Note return to page 725 Mark xiv. 10. Luke xxil. 3.

Note return to page 726 V. 15. They bargained with him for thirty pieces of silver: The price of a slave, Exod. xxi. 32.

Note return to page 727 Mark xiv. 12. Luke xxii. 7.

Note return to page 728 V. 17. On the first day of unleavened bread: Being Thursday the fourteenth day of the first month, Exod. xii. 6, 15.

Note return to page 729 V. 18. The Master saith, My time is at hand: that is, The time of my Suffering.

Note return to page 730 V. 23. He that dippeth his hand with me in the dish: Which it seems Judas was doing at that very time.

Note return to page 731 V. 24. The Son of man goeth thro' sufferings to glory, as it is written of him: Yet this is no excuse for him that betrayeth him: miserable will that man be. It had been good for that man, if he had not been born. May not the same be said of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the Doctrine of Universal Salvation?

Note return to page 732 V. 25. Thou hast said: that is, It is as thou hast said.

Note return to page 733 V. 26. Jesus took bread— literally, The Bread, or Cake, which the Master of the Family, used to divide among them, after they had eaten the Passover. This Custom our Lord now transferred to a nobler Use.

Note return to page 734 V. 27. And he took the cup, called by the Jews, The Cup of Thanksgiving; which the Master of the Family used likewise to give to each after Supper.

Note return to page 735 V. 28. Which is shed for many: As many as spring from Adam.

Note return to page 736 V. 29. I will not drink henceforth of this fruit of the vine, till I drink it new with you in my Father's kingdom: that is, I shall taste no more Wine, till I drink Wine of quite another kind in the Glorious Kingdom of my Father. And of this you also shall partake with me.

Note return to page 737 Mark xiv. 26. Luke xxii. 39. John xviii. 1.

Note return to page 738 V. 30. And when they had sung the hymn: Which was constantly sung at the close of the Passover. It consisted of Six Psalms, from the cxiiith to the cxviiith.

Note return to page 739 V. 31. All ye will be offended at me: Something will happen to me, which will occasion your falling into sin by forsaking me.

Note return to page 740 Zech. xiii. 7.

Note return to page 741 V. 32. But notwithstanding this, after I am risen, I will go before you (as a Shepherd before his sheep) into Galilee. Tho' you forsake me, I will not for this forsake you.

Note return to page 742 V. 34. Before cock-crowing, thou wilt deny me thrice: that is, Before Three in the Morning, the usual time of Cock-crowing: Although one cock was heard to crow once, after Peter's first Denial of his Lord.

Note return to page 743 V. 35. In like manner also said all the disciples. But such was the tenderness of our Lord, that he would not aggravate their Sin, by making any Reply.

Note return to page 744 V. 36. Then cometh Jesus to a place called Gethsemane: that is, The Valley of fatness. The Garden probably had its Name from its Soil and Situation, lying in some little Valley between two of those many Hills, the Range of which constitutes the Mount of Olives.

Note return to page 745 V. 37. And he took with him Peter and the two Sons of Zebedee— to be witnesses of all— and began to be sorrowful and in deep anguish: Probably from feeling the Arrows of the Almighty stick fast in his Soul, while God laid on Him the iniquities of us all. Who can tell, what painful and dreadful Sensations were then imprest on him by the immediate hand of God? The former word in the Original properly signifies, to be penetrated with the most exquisite Sorrow; The latter, to be quite deprest, and almost overwhelmed with the load.

Note return to page 746 V. 39. If it be possible, let this cup pass from me. And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the Terror and Severity of that Inward Conflict.

Note return to page 747 V. 41. The spirit— Your Spirit: Ye yourselves. The Flesh—Your evil nature. How gentle a Rebuke was this, and how kind an Apology! Especially at a time, when our Lord's own mind was so weighed down with sorrow.

Note return to page 748 V. 45. Sleep on now, if you can; and take your rest, for any farther service you can be of to me.

Note return to page 749 V. 50. The Heroic Behaviour of the blessed Jesus, in the whole Period of his Sufferings, will be observed by every attentive Eye, and felt by every pious Heart: Although the Sacred Historians, according to their usual, but wonderful Simplicity, make no Encomiums upon it. With what Composure does he go forth to meet the Traitor? With what Calmness receive that malignant Kiss? With what Dignity does he deliver himself, into the hands of his Enemies? Yet plainly shewing his Superiority over them, and even then leading as it were captivity captive!

Note return to page 750 Mark xiv. 47. Luke xx. 49.17Q0094 John xviii. 10.

Note return to page 751 V. 51. And one of them, striking the servant of the high priest: Probably the person that seized Jesus first—Cut off his ear: Aiming, it seems, to cleave his head, but that by a secret Providence interposing he declined the blow.

Note return to page 752 V. 52. all they that take the sword— God's giving it them; without sufficient authority.

Note return to page 753 V. 53. He will presently give me more than twelve Legions of Angels. The least of whom, 'tis probable, could overturn the earth and destroy all the Inhabitants of it.

Note return to page 754 V. 57. They led him away to Caiaphas— From the House of Annas, the Father-in-law of Caiaphas, to whom they had carried him first.

Note return to page 755 V. 58. But Peter followed him afar off— Variously agitated by conflicting Passions. Love constrained him to follow his Master; Fear made him follow afar off: And going in, sat with the officers: Unfit Companions, as the Event shewed.

Note return to page 756 V. 60. Yet found they none: On whose Evidence they could condemn him to die. At last came two false witnesses—Such they were, although the main of their Evidence was true: Because our Lord did not speak some of those words at all; nor any of them in this sense.

Note return to page 757 V. 64. Thou hast said: that is, It is as thou hast said. Hereafter shall ye see the Son of man: He speaks in the third person, modestly, and yet plainly—Sitting on the right-hand of power— that is, the Right-hand of God; And coming upon the clouds of heaven: As he is represented by Daniel (ch. vii. 13, 14.) Our Lord looked very unlike that person now! But nothing could be more awful, more majestic and becoming, than such an Admonition, in such Circumstances!

Note return to page 758 V. 65. Then the high priest rent his clothes: Tho' the high priest was forbidden to rent his clothes (that is, his upper Garment) in some Cases where others were allowed to do it, (Lev. xxxi. 10.)17Q0096 yet in case of Blasphemy or any public Calamity, it was thought allowable. Caiaphas hereby expressed in the most artful manner, his Horror at hearing such grievous Blasphemy.

Note return to page 759 V. 72. He denied with an oath: To which possibly he was not unaccustomed, before our Lord called him.

Note return to page 760 V. 73. Surely thou art also one of them; for thy speech discovereth thee. Malchus might have brought a stronger Proof than this. But such is the ever-ruling17Q0097 Providence of God, that the World, in the height of their Zeal, commonly catch hold of the very weakest of all Arguments against the children of God.

Note return to page 761 V. 74. Then began he to curse and to swear: Having now quite lost the reins, the Government of himself.

Note return to page 762 Mark xv. 1. Luke xxii. 66. xxiii. 1. John xviii. 28.

Note return to page 763 V. 2. Having bound him. They had bound him when he was first apprehended. But they did it now afresh, to secure him from any danger of an Escape, as he passed thro' the Streets of Jerusalem.

Note return to page 764 V. 3. Then Judas, seeing that he was condemned— Which probably he thought Christ would have prevented by a Miracle.

Note return to page 765 V. 4. They said, What is that to us? How easily could they digest innocent Blood? And yet they had a Conscience! It is not lawful (say they) to put it into the Treasury—But very lawful to slay the innocent!

Note return to page 766 V. 7. They bought with them the potters field: Well known, it seems, by that name. This was a small price for a field so near Jerusalem. But the Earth had probably been digged for potters vessels, so that it was now neither fit for tillage, nor pasture, and consequently of small value.

Note return to page 767 V. 9. Then was fulfilled what was spoken by the prophet— The word Jeremy, which was added to the text in later Copies, and thence received into many Translations, is evidently a Mistake. For he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah.

Note return to page 768 Zech. xi. 12.

Note return to page 769 V. 10. As the Lord commanded me: to write, to record.

Note return to page 770 V. 11. Art thou the king of the Jews? Jesus before Caiaphas avows himself to be the Christ; before Pilate to be a King; clearly shewing thereby, That his answering no more, was not owing to any Fear.

Note return to page 771 V. 15. At the feast: Every year, at the feast of the Passover.

Note return to page 772 V. 18. He knew that for envy they had delivered him: As well as from Malice and Revenge. They envied him, because the people magnified him.

Note return to page 773 V. 22. They all say, Let him be crucified— The punishment which Barabbas had deserved. And this probably made them think of it. But in their malice they forgot, with how dangerous a Precedent they furnished the Roman Governour. And indeed within the compass of a few years, it turned dreadfully upon themselves.

Note return to page 774 V. 24. Then Pilate took water and washed his hands. This was a Custom frequently used, among the Heathens as well as among the Jews, in token of Innocency.

Note return to page 775 V. 25. His blood be on us and on our children. As this Imprecation was dreadfully answered in the ruin so quickly brought on the Jewish Nation, and the Calamities which have ever since pursued that wretched People, so it was peculiarly fulfilled by Titus the Roman General, on the Jews whom he took during the Siege of Jerusalem. So many having been scourged in a terrible manner, were crucified all round the City, that in a while there was not room near the Walls for the Crosses to stand by each other. Probably this befel some of those who now joined in this Cry, as it certainly did many of their Children: The very Finger of God thus pointing out their Crime in crucifying his Son.

Note return to page 776 V. 26. He delivered him to be crucified— The person crucified was nailed to the Cross as it lay on the ground, thro' each hand extended to the utmost stretch, and thro' both the feet together. Then the Cross was raised up, and the foot of it thrust with a violent Shock into an hole in the ground prepared for it. This Shock disjointed the body, whose whole weight hung upon the nails, till the persons expired thro' mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest Criminals.

Note return to page 777 V. 28. They put on him a scarlet robe: Such as Kings and Generals wore; probably an old, tattered one.

Note return to page 778 V. 32. Him they compelled to bear his cross. It is generally supposed, he bore it himself, till he sunk under it.

Note return to page 779 V. 33. A place called Golgotha, that is, the place of a skull: It was probably called so from this time; being an Eminence upon Mount Calvary, not far from the King's Gardens.

Note return to page 780 V. 34. They gave him vinegar mingled with gall out of Derision: Which however nauseous he received and tasted of. St. Mark mentions also a different Mixture which was given him, Wine mingled with myrrh: Such as it was customary to give to dying Criminals, to make them less sensible of their Sufferings. But this our Lord refused to taste, determining to bear the full force of his pains.

Note return to page 781 Psal. xxii. 19.

Note return to page 782 V. 35. My vesture: that is, my inner Garment.

Note return to page 783

V. 45. From the sixth hour, there was darkness over all the earth unto the ninth hour: Insomuch, that even an Heathen Philosopher seeing it, and knowing it could not be a natural Eclipse, because it was at the time of the Full Moon, and continued three hours together, cried out, Either the God of Nature suffers, or the Frame of the World is dissolved.

By this Darkness God testified his abhorrence of the wickedness which was then committing. It likewise intimated Christ's sore Conflicts with the Divine Justice, and with all the Powers of Darkness.

Note return to page 784 V. 46. About the ninth hour, Jesus cried with a loud voice— Our Lord's great Agony probably continued these whole three hours, at the conclusion of which he thus cried out, while he suffered from God himself what was unutterable. My God, my God, why hast thou forsaken me? Our Lord hereby at once expresses his trust in God, and a most distressing Sense, of his letting loose the Powers of Darkness upon him, withdrawing the comfortable Discoveries of his Presence, and filling his Soul with a terrible Sense of the Wrath due to the Sins which he was bearing.

Note return to page 785 Psal. xx. 2.

Note return to page 786 V. 49. One taking a sponge, filled it with vinegar. Vinegar and water was the usual drink of the Roman Soldiers. It does not appear, That this was given him in derision, but rather with a friendly design, that he might not die before Elijah came.

Note return to page 787 V. 50. He dismissed his spirit. So the Original Expression may be literally translated; An expression admirably suited to our Lord's words, John x. 18. No man taketh my life from me, but I lay it down of myself. He died by a voluntary Act of his own, and in a way peculiar to himself. He alone of all men that ever were, could have continued alive even in the greatest tortures, as long as he pleased, or have retired from the Body whenever he had thought fit. And how does it illustrate that Love, which he manifested in his Death? Inasmuch as he did not use this Power to quit his Body, as soon as it was fastened to the Cross, leaving only an insensible Corpse, to the Cruelty of his Murderers; But continued his abode in it, with a steddy Resolution as long as it was proper. He then retired from it, with a Majesty and Dignity, never known or to be known in any other Death: Dying, if one may so express it, like the Prince of Life!

Note return to page 788

V. 51. Immediately upon his Death, while the Sun was still darkened, the Veil of the Temple, which separated the Holy of Holies from the Court of the Priests, tho' made of the richest and strongest Tapestry, was rent in two from the top to the bottom: So that while the Priest was ministring at the Golden Altar (it being the time of the Sacrifice) the sacred Oracle, by an invisible Power, was laid open to full view: God thereby signifying the speedy removal of the Veil of the Jewish Ceremonies, the casting down the Partition-wall, so that Jews and Gentiles were now admitted to equal Privileges, and the opening a way thro' the veil of his flesh for all Believers into the most Holy Place.

And the earth was shaken—There was a general Earthquake thro' the whole globe, tho' chiefly near Jerusalem.

Note return to page 789 V. 52. Some of the tombs were shattered and laid open by the Earthquake, and while they continued unclosed (and they must have stood open all the Sabbath, seeing the Law would not allow any attempt to close them) many bodies of holy men were raised (perhaps Simeon, Zacharias, John the Baptist, and others who had believed in Christ, and were known to many in Jerusalem) And coming out of the tombs after his Resurrection, went into the holy city (Jerusalem) and appeared to many, who had probably known them before: God hereby signifying, That Christ had conquered Death, and would raise all his Saints in due Season.

Note return to page 790 V. 54. The Centurion and they that were with him feared, saying, Truly this was the Son of God: Referring to the words of the chief priests and scribes, ver. 43. He said, I am the Son of God.

Note return to page 791 V. 56. James— the less. He was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.

Note return to page 792 Mark xv. 42. Luke xxiii. 50. John xix. 28.

Note return to page 793 V. 62. The next day that followed the day of the preparation: The Day of Preparation was the day before the Sabbath, whereon they were to prepare for the celebration of it. The next day then was the Sabbath according to the Jews. But the Evangelist seems to express it by this Circumlocution, because the Jewish Sabbath was then abolished, and a new Order succeeded.

Note return to page 794 V. 63. That impostor said, while he was yet alive, After three days I will rise again. We do not find, That he had ever said this to them, unless when he spoke of the temple of his body, (John ii. 19, 21.) And if they here refer to what he then said, How perverse and iniquitous was their Construction of these words, when he was on his trial before the Council? c. xxvi. 61.

Note return to page 795 V. 65. Ye have a guard— Of your own, in the tower of Antonia, who were stationed there, for the service of the Temple.

Note return to page 796 V. 66. They went and secured the sepulchre, sealing the stone, and setting a guard. They set Pilate's Signet, or the publick Seal of the Sanhedrim upon a fastning which they had put on the stone. And all this uncommon Caution was over-ruled by the Providence of God, to give the strongest proof of Christ's ensuing Resurrection; since there could be no room for the least Suspicion of a Deceit, when it should be found, that his body was raised out of a new Tomb, where there was no other Corpse, and this Tomb hewn out of a Rock; the mouth of which was secured by a great Stone, under a Seal, and a Guard of Soldiers.

Note return to page 797 Mark xvi. 1. Luke xxiv. 1. John xx. 1.

Note return to page 798 V. 2. An angel of the Lord had rolled away the stone and sat upon it. St. Luke and John speak of two Angels that appeared; but it seems as if only one of them had appeared sitting on the stone without the Sepulchre, and then going into it, was seen with another Angel, sitting one where the head, the other where the feet of the body had lain.

Note return to page 799 V. 6. Come, see the place where the Lord lay. Probably in speaking, he rose up, and going before the women into the Sepulchre, said, Come, see the place. This clearly reconciles what St. John relates (xx. 12.) this being one of the two Angels there mentioned.

Note return to page 800 V. 7. There shall ye see him: In his solemn Appearance to them all together. But their gracious Lord would not be absent so long; He appeared to them several times before then. Lo, I have told you. A solemn Confirmation of what he had said.

Note return to page 801 V. 9. Hail. The word in its primary Sense means, “Rejoice:” In its secondary and more usual Meaning, “Happiness attend you.”

Note return to page 802 V. 10. Go tell my brethren: I still own them as such, tho' they so lately disowned and forsook me.

Note return to page 803 V. 13. Say, His disciples came by night, and stole him while we slept. Is it possible, that any man of Sense should digest this poor, shallow Inconsistency? If ye were awake, why did you let the disciples steal him? If asleep, How do you know they did?

Note return to page 804 V. 16. To the mountain where Jesus had appointed them. This was probably Mount Tabor, where (it is commonly supposed) he had been before transfigured. It seems to have been here also, that he appeared to above five hundred brethren at once.

Note return to page 805 V. 18. All power is given to me: Even as Man. As God, he had all Power from Eternity.

Note return to page 806 V. 19. Disciple all nations: Make them my Disciples. This includes the whole Design of Christ's Commission. Baptizing and Teaching are the two great Branches of that General Design. And these were to be determined by the Circumstances of things: which made it necessary in baptizing Adult Jews or Heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish Children in all ages, were first circumcised, and after taught to do all God had commanded them.

Note return to page 807 Matt. iii. 1. Luke iii. 1.

Note return to page 808 V. 1. The beginning of the gospel of Jesus Christ. The Evangelist speaks with strict Propriety. For the beginning of the Gospel is in the Account of John; the Gospel itself, in the whole Book.

Note return to page 809 Mal. iii. 1.

Note return to page 810 Isai. xl. 3.

Note return to page 811 V. 4. Preaching the baptism of repentance: that is, Preaching Repentance, and baptizing, as a Sign and Means of it.

Note return to page 812 V. 7. The latchet of whose shoes I am not worthy to unloose: that is, to do him the very meanest Service.

Note return to page 813 Matt. iii. 13.

Note return to page 814 Matt. iv. 1. Luke iv. 1.

Note return to page 815 V. 12. And immediately the Spirit leadeth him into the wilderness. So in all the children of God, extraordinary Manifestations of his Favour, are wont to be followed by extraordinary Temptations.

Note return to page 816 V. 13. And he was there forty days, tempted by Satan— Invisibly. After this followed the Temptation by him in a visible Shape, related by St. Matthew. And he was with the wild beasts: Tho' they had no power to hurt him. St. Mark not only gives us a Compendium of St. Matthew's Gospel, but likewise several valuable Particulars, which the other Evangelists had omitted.

Note return to page 817 Matt. iv. 12.

Note return to page 818 V. 15. The time is fulfilled. The time of my Kingdom, foretold by Daniel, expected by you, is fully come.

Note return to page 819 Matt. iv. 18. Luke v. 1.

Note return to page 820 V. 18. Straightway leaving their nets, they followed him. From this time they forsook their Employ, and constantly attended him. Happy they, who follow Christ at the first Call!

Note return to page 821 Luke iv. 31.

Note return to page 822 V. 26. A loud noise: For he was forbidden to speak. Christ would neither suffer those evil Spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer, That he acted in concert with them.

Note return to page 823 Matt. viii. 14. Luke iv. 38.

Note return to page 824 V. 32. When the sun was set— And consequently the Sabbath was ended, which they reckoned from Sun-set to Sun-set.

Note return to page 825 V. 33. And the whole city was gathered together at the door. O what a fair Prospect was here? Who could then have imagined, That all these Blossoms, would die away without Fruit?

Note return to page 826 V. 34. He suffered not the devils to say, that they knew him— That is, according to Dr. Mede's Hypothesis, (That the Scriptural Demoniacs were only diseased Persons) He suffered not the Diseases to say, That they knew him!

Note return to page 827 Luke iv. 42.

Note return to page 828 V. 35. Rising a great while before day. So did he labour for us, by day and by night.

Note return to page 829 Matt. viii. 2. Luke v. 12.

Note return to page 830 V. 44. See thou say nothing to any man. But our Blessed Lord gives no such Charge to us. If he has made us clean from our Leprosy of Sin, we are not commanded to conceal it. On the contrary, it is our Duty to publish it abroad, both for the honour of our Benefactor, and that others who are sick of sin, may be incouraged to ask and hope for the same Benefit. But go, shew thyself to the priest, and offer for thy cleansing what Moses commanded, for a testimony to them. The Priests, seeing him, pronouncing him clean (Levit. xiii. 17, 23, 28, 37.) and accordingly allowing him to offer as Moses commanded (Lev. xiv. 2, 7.) was such a Proof against them, that they durst never say, The Leper was not cleansed; which out of Envy or Malice against our Saviour, they might have been ready to say, upon his presenting himself to be viewed, according to the Law, if by the cleansed person's talking much about his Cure, the Account of it had reached their ears, before he came in person. This is the chief Reason why our Lord commanded this man to say nothing.

Note return to page 831 V. 45. So that Jesus could no more openly enter into the city. It was chiefly to prevent this Inconvenience, that our Lord had injoined him silence.

Note return to page 832 V. 1. And again after having been in desert places for some time, he returned privately to the City. In the house: In Peter's house.

Note return to page 833 Matt. ix. 2. Luke v. 18.

Note return to page 834 V. 2. And immediately many were gathered together. Hitherto continued the General Impression on their Hearts. Hitherto, even at Capernaum, all who heard, received the Word with Joy.

Note return to page 835 V. 4. They uncovered the roof— Or, took up the Covering, the Lattice or Trap-door, which was on all their Houses (being flat-roofed.) And finding it not wide enough, broke the Passage wider, to let down the Couch.

Note return to page 836 V. 6. But certain of the scribes— See whence the first Offence cometh! As yet not one of the plain, unlettered People were offended. They all rejoiced in the light, till these Men of Learning came, to put darkness for light, and light for darkness. Wo to all such blind Guides! Good it had been for these if they had never been born. O God, let me never offend one of the simple ones! Sooner let my tongue cleave to the roof of my mouth!

Note return to page 837 V. 12. They were all amazed: Even the Scribes themselves for a time.

Note return to page 838 V. 13. All the multitude came to him: namely, By the Sea-side, and he as readily taught them there, as if they had been in a Synagogue.

Note return to page 839 Matt. ix. 9. Luke v. 27.

Note return to page 840 V. 15. Many publicans and notorious sinners sat with Jesus: Some of them doubtless invited by Matthew, moved with compassion for his old Companions in Sin. But the next words, For they were many and they followed him, seem to imply, that the greater part, incouraged by his gracious words and the tenderness of his Behaviour, and impatient to hear more, staid for no Invitation, but prest in after him, and kept as close to him as they could.

Note return to page 841 V. 16. And the scribes and the Pharisees said: So now the Wise-men being joined by the Saints of the world, went a little farther in raising prejudice against our Lord. In his answer, he uses as yet no Harshness, but only calm, dispassionate Reasoning.

Note return to page 842 V. 17. I came not to call the raghteous: Therefore if these were righteous, I should not call them. But now, they are the very persons I came to save.

Note return to page 843 Matt. ix. 14. Luke v. 33.

Note return to page 844 Matt. xii. 1. Luke vi. 1.

Note return to page 845 1 Sam. xxi 6.

Note return to page 846 V. 26. In the days of Abiathar the high priest. Abimelech the Father of Abiathar was High-priest then; Abiathar himself not till some time after. This phrase therefore only means, the days when Abiathar was well known, who was afterwards the High-priest.

Note return to page 847 V. 27. The sabbath was made for man: And therefore must give way to man's Necessity.

Note return to page 848 V. 28. Moreover the Son of man is Lord also of the sabbath. Being the Supreme Lawgiver, he hath Power to dispense with his own Laws: And with this in particular.

Note return to page 849 Matt. xii. 9. Luke vi. 6.

Note return to page 850 V. 1. He entered again into the synagogue: At Capernaum on the same day.

Note return to page 851 V. 2. And they, the scribes and Pharisees, watched him, that they might accuse him. Pride, Anger, and Shame after being so often put to silence, began now to ripen into Malice.

Note return to page 852 V. 4. Is it lawful to save life, or to kill? Which he knew they were now seeking occasion to do. But they held their peace: Being confounded, tho' not convinced.

Note return to page 853 V. 5. Looking round upon them with anger, being grieved: Angry at the Sin, grieved at the Sinner; the true Standard of Christian Anger. But who can separate Anger at Sin from Anger at the Sinner? None but a true Believer in Christ.

Note return to page 854 V. 6. The Pharisees going out: Probably leaving the Scribes to watch him still: took counsel with the Herodians: As bitter as they usually were against each other.

Note return to page 855 V. 8. From Idumea: The Natives of which had now professed the Jewish Religion above an hundred and fifty years. They about Tyre and Sidon: The Israelites who lived in those Coasts.

Note return to page 856 V. 10. Plagues, or Scourges (so the Greek Word properly means) seem to be those very painful or afflictive Disorders, which were frequently sent, or at least permitted of God, as a Scourge or Punishment of Sin.

Note return to page 857 V. 12. He charged them not to make him known. It was not the time: Nor were they fit Preachers.

Note return to page 858 V. 13. He calleth whom he would. With regard to the Eternal States of men, God always acts as Just and Merciful. But with regard to numberless other things, He seems to us, to act as mere Sovereign.

Note return to page 859 Matt. x. 2. Luke vi. 13. Acts i. 13.

Note return to page 860 V. 14. He surnamed them Sons of Thunder: Both with respect to the Warmth and Impetuosity of their Spirit, their fervent Manner of Preaching, and the Power of their Word.

Note return to page 861 V. 20. To eat bread: that is, to take any Sustenance.

Note return to page 862 V. 21. His relations: His mother and his brethren, ver. 31. But it was some time before they could come near him.

Note return to page 863 V. 22. The scribes and Pharisees (Matth. xii. 22.) who had come down from Jerusalem: Purposely, on the Devil's Errand. And not without Success. For the common people now began to drink in the Poison, from these learned, good, honourable men. He hath Beelzebub, at command; is in league with him: And by the prince of the devils casteth he out devils. How easily may a man of Learning elude the strongest Proof of a Work of God! How readily can he account for every Incident, without ever taking God into the question!

Note return to page 864 Matt. xii. 31. Luke xii. 10.

Note return to page 865 V. 30. Because they said, He hath an unclean spirit. It is not astonishing, That men who have ever read these words, should doubt, What is the Blasphemy against the Holy Ghost? Can any words declare more plainly, That it is, “The ascribing those Miracles to the Power of the Devil, which Christ wrought by the Power of the Holy Ghost?”

Note return to page 866 V. 31. Then come his brethren and his mother: Having at length made their way through the croud, so as to come to the door. His Brethren are here named first, as being first and most earnest in the design of taking him. For neither did these of his brethren believe on him. They sent to him, calling him. They sent one into the house, who called him aloud, by name.

Note return to page 867 V. 34. Looking round on them who sat about him— With the utmost sweetness: He said, Behold my mother and my brethren. In this preference of his true Disciples even to the Virgin Mary, considered merely as his Mother after the flesh, he not only shews his high and tender Affection for them, but seems designedly to guard against those excessive and idolatrous Honours, which he foresaw would in after Ages be paid to her.

Note return to page 868 Matt. xiii. 1( Luke viii. 4.

Note return to page 869 V. 2. He taught them many things by Parables; After the usual manner of the Eastern Nations, to make his Instructions more agreeable to them, and to impress them the more upon attentive Hearers. A Parable signifies not only a Simile or Comparison, and sometimes a Proverb, but any kind of Instructive Speech, wherein spiritual things are explained and illustrated by natural. Prov. i. 6. To understand a proverb and the interpretation—The proverb is the literal sense, the interpretation is the spiritual, and resting in the literal sense killeth, but the spiritual giveth life.

Note return to page 870 V. 3. Hearken: This word he probably spoke with a loud voice to stop the noise and hurry of the people.

Note return to page 871 V. 10. When he was alone: that is, retired, apart from the multitude.

Note return to page 872 V. 11. To them that are without: So the Jews termed the Heathens; so our Lord terms all obstinate Unbelievers. For they shall not enter into his kingdom; they shall abide in outer Darkness.

Note return to page 873 V. 12. So that seeing they see and do not perceive. They would not see before: Now they could not, God having given them up to the Blindness which they had chosen.

Note return to page 874 V. 13. Know ye not this parable? Which is as it were the Foundation of all those that I shall speak hereafter; and is so easy to be understood?

Note return to page 875 V. 19. The desires of other things choke the word: A deep and important truth! The Desire of any thing, otherwise then as it leads to Happiness in God, directly tends to Barrenness of Soul. Entering in: Where they were not before. Let him therefore who has received and retained the Word, see that no other Desire then enter in, such as perhaps till then he never knew. It becometh unfruitful: After the fruit had grown almost to perfection.

Note return to page 876 Matt. v. 15. Luke viii. 16. xi. 31.

Note return to page 877 V. 21. And he said, Is a candle: As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter.

Note return to page 878 Matt. x. 26. Luke viii. 17.

Note return to page 879 V. 24. Take heed what ye hear: that is, Attend to what you hear, that it may have its due Influence upon you. With what measure ye mete: that is, according to the Improvement you make of what you have heard, still further Assistances shall be given. And to you that hear, that is, with Improvement.

Note return to page 880 Matt. xiii. 12. Luke viii. 18.

Note return to page 881 V. 25. He that hath: that improves whatever he has received, to the Good of Others, as well as of his own Soul.

Note return to page 882 V. 26. So is the kingdom of God: the Inward Kingdom is like seed which a man casts into the ground: This a Preacher of the Gospel casts into the Heart. And he sleeps and rises night and day. That is, he has it continually in his thoughts. Mean time it springs and grows up he knows not how. Even he that sowed it, cannot explain, How it grows. For as the Earth by a curious kind of Mechanism, which the greatest Philosophers cannot comprehend, does as it were spontaneously bring forth first the Blade, then the Ear, then the full Corn in the ear: So the Soul, in an inexplicable manner brings forth, first weak Graces, then stronger, then full Holiness. And all this, of itself, as a Machine, whose Spring of Motion is within itself. Yet observe the amazing Exactness of the Comparison. The Earth brings forth no Corn (as the Soul no Holiness) without both the Care and Toil of Man, and the benign Influences of Heaven.

Note return to page 883 V. 29. He putteth in the sickle. God cutteth down and gathereth the corn into his Garner.

Note return to page 884 Matt. xiii. 31. Luke xiii. 18.

Note return to page 885 V. 33. He spake the word, as they were able to hear it: Adapting it to the capacity of his Hearers, and speaking as plain as he could without offending them. A Rule never to be forgotten by those who instruct others.

Note return to page 886 Matt. viii. 26. Luke viii. 26.17Q0110

Note return to page 887 V. 36. They take him as he was in the boat:17Q0112 They carried him immediately in the same boat, from which he had been preaching to the People.

Note return to page 888 V. 38. On the pillow: So we translate it, for want of a proper English Expression, for that particular Part of the Boat near the Rudder on which he lay.

Note return to page 889 V. 39. Peace: Cease thy roaring. Be still. Cease thy tossing.

Note return to page 890 Matt. viii. 28. Luke viii. 26.

Note return to page 891 V. 2. There met him a man with an unclean spirit. St. Matthew mentions Two of them. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable.

Note return to page 892 V. 9. My name is Legion; for we are many: But all these seem to have been under one Commander, who accordingly speaks all along, both for them and himself.

Note return to page 893 V. 15. And they were afraid. It is not improbable they might otherwise have offered some Rudeness, if not Violence.

Note return to page 894 V. 19. Tell them how great things the Lord hath done for thee. This was peculiarly needful there, where Christ did not go in person.

Note return to page 895 V. 20. He published in Decapolis— Not only at home, but in all that country where Jesus himself did not come.

Note return to page 896 Luke viii. 40.

Note return to page 897 Matt. ix. 18. Luke viii. 41.

Note return to page 898 V. 22. One of the rulers of the synagogue. To regulate the Affairs of every Synagogue, there was a Council of grave men. Over these was a President, who was termed The Ruler of the Synagogue. Sometimes there was more than one Ruler in a Synagogue.

Note return to page 899 Matt. ix. 20.17Q0117 Luke viii. 42.

Note return to page 900 V. 37. John the brother of James. When St. Mark wrote, not long after our Lord's Ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known, than that of John himself.

Note return to page 901 V. 40. Them that were with him— Peter, James, and John.

Note return to page 902 V. 42. He charged them that no man should know it: That he might avoid every Appearance of Vain-glory, might prevent too great a Concourse of People, and might not farther enrage the Scribes and Pharisees against him; the time for his Death and for the full Manifestation of his Glory being not yet come. He commanded something should be given her to eat. So that when either Natural or Spiritual Life is restored, even by immediate Miracle, all proper Means are to be used in order to preserve it.

Note return to page 903 Matt. xiii. 54. Luke iv. 16.

Note return to page 904 V. 3. Is not this the Carpenter? There can be no doubt, but in his youth, he wrought with his Father Joseph.

Note return to page 905 V. 5. He could do no miracle there: Not consistently with his Wisdom and Goodness: It being inconsistent with his Wisdom to work them there, where it could not promote his great End: and with his Goodness; seeing he well knew his Countrymen would reject, whatever Evidence could be given them. And therefore to have given them more Evidence, would only have increased their Damnation.

Note return to page 906 V. 6. He marvelled— As man. As he was God, nothing was strange to him.

Note return to page 907 Matt. x. 1. Luke ix. 1.

Note return to page 908 Matt. x. 9. Luke ix. 3.

Note return to page 909 V. 8. He commanded them, to take nothing for the journey, that they might be always loose, free, ready for motion. Save a staff only. He that had one, might take it; but he that had not, was not to provide one, Matt. x. 9.

Note return to page 910

V. 9. Be shod with sandals, as you usually are. Sandals were pieces of strong Leather or Wood, tied under the soal of the foot by strings, something resembling modern Clogs. The Shoes which they are in St. Matthew forbidden to take, were a kind of short Boots, reaching a little above the mid-leg, which were then commonly used in Journeys.

Our Lord intended by this Mission, to initiate them into their Apostolic Work. And it was doubtless an Encouragement to them all their life after, to recollect the Care which God now took of them, when they had left all they had, and went out quite unfurnished for such an Expedition. In this view our Lord himself leads them to consider it, Luke xxii. 35. When I sent you forth without Purse or Scrip, lacked ye any thing?

Note return to page 911 Matt. x. 11. Luke ix. 4.

Note return to page 912 Luke ix. 6.

Note return to page 913 James v. 14.

Note return to page 914 V. 13. They anointed with oil many that were sick: Which St. James gives as a General Direction (ch. v. 11, 15.) adding those peremptory words, And the Lord shall heal him. He shall be restored to Health: Not by the natural Efficacy of the Oil, but by the supernatural Blessing of God. And it seems, this was the great, standing Means, of healing desperate Diseases in the Christian Church, long before Extreme Unction was used or heard of, which bears scarce any resemblance to it: The former being used, only as a Means of Health; the latter only when Life is despaired of.

Note return to page 915 Matt. xiv. 1. Luke ix. 7.

Note return to page 916 V. 15. A prophet, as one of the prophets: Not inferior to one of the antient Prophets.

Note return to page 917 V. 16. But Herod hearing thereof— of their various Judgments concerning him, still said, It is John.

Note return to page 918 V. 20. And preserved him: Against all the Malice and Contrivances of Herodias. And when he heard him: Probably sending for him, at times, during his Imprisonment, which continued a year and a half. He heard him gladly: Delusive Joy! While Herodias lay in his bosom.

Note return to page 919 V. 21. A convenient day— Convenient for her purpose. His lords, captains, and principal men of Galilee: The Great Men of the Court, the Army, and the Province.

Note return to page 920 V. 23. To the half of my kingdom: A proverbial Expression.

Note return to page 921 V. 26. Yet for his Oath's sake and for the sake of his Guests. Herod's Honour was like the Conscience of the chief Priests (Matt. xxvii. 6.) To shed innocent blood wounded neither one nor the other!

Note return to page 922 Luke ix. 10.

Note return to page 923 Matt. xiv. 13. John vi. 1.

Note return to page 924 V. 32. They departed: Across a Creek or Corner of the Lake.

Note return to page 925 V. 34. Coming out— Of the Boat.

Note return to page 926 V. 40. They sat down in ranks— The word properly signifies a Parterre or Bed in a Garden; by a Metaphor, a Company of men ranged in order, by hundreds and by fifties: that is fifty in a rank and an hundred in file. So an hundred multiplied by fifty, made just five thousand.

Note return to page 927 V. 43. full of the fragments: of the bread.

Note return to page 928 Matt. xiv. 22.

Note return to page 929 V. 45. He constrained his disciples: Who did not care to go without him.

Note return to page 930 Matt. xiv. 23. John vi. 15.

Note return to page 931 V. 48. And he saw them: For the Darkness could veil nothing from him. And would have passed by them: that is, walked, as if he was passing by.

Note return to page 932 V. 52. Their heart was hardened. And yet they were not Reprobates. It means only, They were slow and dull of apprehension.

Note return to page 933 Matt. xiv. 34. John vi. 21.

Note return to page 934 Matt. xv. 1.

Note return to page 935 V. 1. Who came from Jerusalem: Probably on purpose to find occasion against him.

Note return to page 936 V. 4. Washings of cups and pots and brasen vessels and couches. The Greek Word (Baptisms) means indifferently either Washing or Sprinkling. The Cups, Pots, and Vessels were washed; the Couches sprinkled.

Note return to page 937 V. 5. The tradition of the Elders: the Rule delivered down from our forefathers.

Note return to page 938 Isai. xxix. 13.

Note return to page 939 Exod. xx. 12.

Note return to page 940 Ch. xxi. 17.

Note return to page 941 V. 15. There is nothing entering into a man from without which can defile him. Tho' it is very true, a man may bring Guilt, which is Moral Defilement, upon himself, by eating what hurts his Health, or by Excess either in Meat or Drink; yet even here the Pollution arises from the Wickedness of the Heart, and is just proportionable to it. And this is all that our Lord asserts.

Note return to page 942 V. 22. Wickedness: The word means Ill-nature, Cruelty, Inhumanity, and all malevolent Affections. Foolishness: Directly contrary to Sobriety of Thought and Discourse: All kind of wild Imaginations and extravagant Passions.

Note return to page 943 Matt. xv. 21.

Note return to page 944 V. 27. The woman was a Greek, (that is, a Gentile, not a Jew) a Syrophenician, or Canaanite. Canaan was also called Syrophenicia, as lying between Syria, properly so called, and Phenicia.

Note return to page 945 Matt. xv. 29.

Note return to page 946 V. 33. He put his fingers into his ears— Perhaps intending to teach us, That we are not to prescribe to Him (as they who brought this man, attempted to do) but to expect his Blessing by whatsoever Means he pleases: Even tho' there should be no proportion or resemblance, between the Means used, and the Benefit to be conveyed thereby.

Note return to page 947 V. 34. Ephphatha. This was a word of Sovereign Authority, not an Address to God for Power to heal. Such an Address was needless; for Christ had a perpetual Fund of Power residing in himself, to work all Miracles whenever he pleased, even to the raising the Dead, John v. 21, 26.

Note return to page 948 V. 36. Them— the blind man and those that brought him.

Note return to page 949 Matt. xv. 32.

Note return to page 950 V. 8. And they17Q0128 did eat— This miracle was intended to demonstrate, that Christ was the true bread which cometh down from heaven; For he who was Almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life—And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, Lord, evermore give us this bread.

Note return to page 951 Matt. xvi. 1.

Note return to page 952 V. 11. Tempting him: that is, trying to insnare him.

Note return to page 953 V. 12. Why doth this generation (that is) these Scribes and Pharisees, seek a sign? Not out of Sincerity, but out of Hypocrisy.

Note return to page 954 Matt. xvi. 4.

Note return to page 955 V. 15. Beware of the leaven of the Pharisees and of Herod, or of the Saducees: Two Opposite Extremes.

Note return to page 956 V. 17, 18. Our Lord here affirms of all the Apostles (for the Question is equivalent to an Affirmation) That their hearts were hardened; that having eyes, they saw not, having ears they heard not; that they did not consider, neither understand: The very same Expressions that occur in the 13th of St. Matthew. And yet it is certain, they were not judicially hardened. Therefore all these strong expressions, do not necessarily import any thing more, than the Present Want of Spiritual Understanding.

Note return to page 957 V. 23. He led him out of the town— It was in just displeasure against the inhabitants of Bethsaida for their obstinate Infidelity, that our Lord would work no more miracles among them, nor even suffer the person he had cured, either to go into the town, or to tell it to any therein.

Note return to page 958 V. 24. I see men as trees walking. He distinguished men from trees only by their motion.

Note return to page 959 Matt. xvi. 13. Luke ix. 18.

Note return to page 960 V. 30. He enjoined them silence for the present, 1. That he might not incourage the People to set him up for a temporal King; 2. That he might not provoke the Scribes and Pharisees to destroy him before the time; and 3. That he might not forestall the brighter Evidence which was to be given of his divine Character after his Resurrection.

Note return to page 961 Matt. xvi. 21. Luke ix. 22.

Note return to page 962 V. 32. He spake that saying openly, or in express terms. Till now he had only intimated it to them. And Peter taking hold of him: Perhaps by the Arm or Clothes.

Note return to page 963 V. 33. Looking on his disciples— That they might the more observe what he said to Peter.

Note return to page 964 V. 34. And when he had called the people— To hear a Truth of the last Importance, and one that equally concerned them all. Let him deny himself: His own Will, in all things, small and great, however pleasing, and that continually —And take up his Cross: Embrace the Will of God, however painful, daily, hourly, continually. Thus only can he follow me in Holiness, to Glory.

Note return to page 965 Matt. xvi. 25. Luke ix. 24. xvii. 33. John xi. 25.

Note return to page 966 Matt. x. 32. Luke ix. 26. xii. 8.

Note return to page 967 V. 38. Whosoever shall be ashamed of me and of my words: That is, of avowing whatever I have said, (particularly of Self-denial and the Daily Cross) both by Word and Action.

Note return to page 968 V. 1. Till they see the kingdom of God coming with power: So it began to do, at the Day of Pentecost, when three thousand were converted to God at once.

Note return to page 969 Matt. xvii. 1. Luke ix. 28.

Note return to page 970 V. 2. By themselves: that is, separate from the multitude: Apart, from the other Apostles: And was transfigured. The Greek word seems to refer to the form of God, and the form of a servant, (mentioned by St. Paul, Phil. ii. 6, 7.) and many intimate, That the Divine Rays, which the indwelling God let out on this Occasion, made the glorious Change from one of these Forms into the other.

Note return to page 971 V. 3. White as snow, such as no fuller can whiten: Such as could not be equalled either by Nature or Art.

Note return to page 972 V. 4. Elijah, whom they expected: Moses, whom they did not.

Note return to page 973

V. 7. There was a (bright, luminous) cloud, that overshadowed them. This seems to have been such a Cloud of Glory, as accompanied Israel in the Wilderness, which, as the Jewish Writers observe, departed at the Death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses.

Hear him:17Q0133 Even preferably to Moses and Elijah.

Note return to page 974 V. 12. Elijah verily coming first restoreth all things: and, how it is written, that is, And he told them, how it is written: As if he had said, Elijah's Coming is not inconsistent with my Suffering. He is come: Yet I shall suffer. The first Part of the Verse answers their Question concerning Elijah; the second refutes their Error, concerning the Messiah's continuing for ever.

Note return to page 975 Matt. xvii. 14. Luke ix. 37.

Note return to page 976 V. 15. All the multitude seeing him were greatly amazed: At his coming so suddenly, so seasonably, so unexpectedly: Perhaps also at some unusual Rays of Majesty and Glory, which yet remained on his Countenance.

Note return to page 977 V. 17. And one of the multitude answering— The Scribes gave no Answer to our Lord's Question. They did not care to repeat, what they had said to his Disciples. A dumb spirit: A spirit that takes his Speech from him.

Note return to page 978 V. 20. When he saw him: When the child saw Christ; when his Deliverance was at hand. Immediately the spirit tore him: Made his last, grand Effort to destroy him. Is it not generally so, before Satan is cast out of a Soul, of which he has long had possession?

Note return to page 979 V. 22. If thou canst do any thing— In so desperate a case. Have compassion on us—Me as well as him.

Note return to page 980 V. 23. If thou canst believe: As if he had said, The thing does not turn on my Power, but on thy Faith. I can do all things. Canst thou believe?

Note return to page 981 V. 24. Help thou mine unbelief— Altho' my Faith be so small, that it might rather be termed unbelief, yet help me.

Note return to page 982 V. 25. Thou deaf and dumb spirit. So termed, because he made the child so. When Jesus spake, the Devil heard, tho' the child could not. I command thee: I myself now: not my Disciples.

Note return to page 983 V. 26. Having rent him sore. So does even the Body sometimes suffer, when God comes to deliver the Soul from Satan.

Note return to page 984 Matt. xvii. 22. Luke ix. 44.

Note return to page 985 V. 30. They passed thro' Galilee: tho' not thro' the Cities, but by them, in the most private Ways. He was not willing that any should know it: For he taught his disciples: He wanted to be alone with them some time, in order to instruct them fully concerning his Sufferings. The Son of man is delivered—It is as sure, as if it were done already.

Note return to page 986 V. 32. They understood not that saying— They did not understand, how to reconcile the Death of our Saviour, (nor consequently of his Resurrection, which supposed his Death) with their Notions of his Temporal Kingdom.

Note return to page 987 Luke ix. 46.

Note return to page 988 V. 34. Who should be greatest? Prime Minister in his Kingdom.

Note return to page 989 V. 35. Let him be the last of all: Let him abase himself the most.

Note return to page 990 Matt. xviii. 2. Luke ix. 47.

Note return to page 991 V. 37. One such little child: Either in years, or in heart.

Note return to page 992 Luke ix. 49.

Note return to page 993 V. 38. And John answered him: As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out Devils in thy name. Probably this was one of John the Baptist's Disciples, who believed in Jesus, tho' he did not yet associate with our Lord's Disciples. And we forbad him, because he followeth not us. How often is the same Temper found in us? It is said, that the spirit which still remaineth in so many of us, lusteth to Envy. But how does that Spirit become a Disciple, much more a Minister of the benevolent Jesus! St. Paul had learnt a better Temper, when he rejoiced that Christ was preached, even by those who were his personal Enemies. But to confine Religion to them that follow us, is a narrowness of Spirit which we should avoid and abhor.

Note return to page 994 V. 39. Jesus said—Christ here gives us a lovely Example of Candor and Moderation. He was willing to put the best Construction on doubtful Cases, and to treat as Friends, those who were not avowed Enemies. Perhaps in this instance it was a means of conquering the remainder of Prejudice, and perfecting what was wanting in the Faith and Obedience of these Persons. Forbid him not. Neither directly nor indirectly discourage any man, who brings Sinners from the Power of Satan to God, because he followeth not us, in Opinions, Modes of Worship, or any thing else which does not affect the Essence of Religion.

Note return to page 995 V. 40. For he that is not against you, is for you. Our Lord had formerly said, He that is not with me, is against me: thereby admonishing his hearers, that the War between Him and Satan, admitted of no Neutrality, and that those who were indifferent to him now, would finally be treated as Enemies. But here, in another view, he uses a very different Proverb; Directing his Followers, to judge of Men's Characters in the most candid manner; and charitably to hope, that those who did not oppose his Cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other.

Note return to page 996 Matt. x. 42.

Note return to page 997 V. 41. For whosoever shall give you a cup— Having answered St. John, our Lord here resumes the Discourse which was broken off at the 37th Verse.

Note return to page 998 Matt. xviii. 6. Luke xvii. 1.

Note return to page 999 V. 42. On the contrary, whosoever shall offend the very least Christian.

Note return to page 1000 Matt. v. 29. xviii. 8.

Note return to page 1001 V. 43. And if a person offend thee (the Discourse passes from the Case of offending, to that of being offended) if one who is as useful or dear to thee as an hand or eye, hinder or slacken thee in the ways of God, renounce all intercourse with him. This primarily relates to Persons, secondarily to things.

Note return to page 1002 Isai. lxvi. 24.

Note return to page 1003 V. 44. Where their worm, that gnaweth the soul (Pride, Self-will, Desire, Malice, Envy, Shame, Sorrow, Despair) dieth not, no more than the Soul itself: And the fire (either Material, or infinitely Worse!) that tormenteth the Body, is not quenched for ever.

Note return to page 1004 V. 49. Every one who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby: whereas every acceptable sacrifice shall be salted with another kind of salt, even that of Divine Grace, which purifies the Soul, tho' with pain, and preserves it from Corruption.

Note return to page 1005 Matt. v. 13. Luke xiv. 34.

Note return to page 1006

V. 50. Such Salt is good indeed: highly beneficial to the world, in respect of which I have termed you the Salt of the earth. But if the salt which should season others, have lost its own saltness, wherewith will ye season it? Beware of this. See that ye retain your savour, and as a proof of it, have peace one with another.

More largely the Text might be paraphrased thus:

As every burnt-offering was salted with Salt, in order to its being cast into the Fire of the Altar, so every one who will not part with his hand or eye, shall fall a Sacrifice to Divine Justice, and be cast into Hell-fire, which will not consume, but preserve him from a Cessation of Being. And on the other hand, every one who denying himself and taking up his Cross, offers up himself as a living Sacrifice to God, shall be seasoned with Grace, which like Salt, will make him savoury, and preserve him from Destruction for ever.

As Salt is good for preserving Meats and making them savoury, so it is good that ye be seasoned with Grace, for the purifying your Hearts and Lives, and for spreading the Savour of my Knowledge, both in your own Souls, and wherever ye go. But as Salt if it loses it Saltness, is fit for nothing, so ye, if ye lose your Faith and Love, are fit for nothing but to be utterly destroyed. See therefore that my Grace abide in you, and that ye no more contend, Who shall be greatest?

Note return to page 1007 Matt. xix. 1.

Note return to page 1008 V. 1. He cometh thence: From Galilee.

Note return to page 1009 Matt. v. 31. xix. 7. Luke xvi. 18.

Note return to page 1010 Deut. xxiv. 1.

Note return to page 1011 V. 6. From the beginning of the creation. Therefore Moses in the first of Genesis gives us an Account of things from the beginning of the Creation. Does it not clearly follow, That there was no other Creation, previous to that which Moses describes? God made them male and female. Therefore Adam did not at first contain both Sexes in himself: But God made Adam, when first created, Male only; and Eve Female only. And this Man and Woman he joined together, in a State of Innocence, as Husband and Wife.

Note return to page 1012 Gen. ii. 24.

Note return to page 1013 V. 11, 12. All Polygamy is here totally condemned.

Note return to page 1014 Matt. xix. 13.

Note return to page 1015 V. 14. Jesus seeing it was much displeased: At their blaming those who were not blameworthy, and endeavouring to hinder the children from receiving a Blessing. Of such is the kingdom of God. The members of the kingdom which I am come to set up in the World are such as these, as well as grown persons of a childlike Temper.

Note return to page 1016 V. 15. Whosoever shall not receive the kingdom of God as a little child: As totally disclaiming all Worthiness and Fitness, as if he were but a week old.

Note return to page 1017 Matt. xix. 16. Luke xviii. 18.

Note return to page 1018 V. 20. He answering said to him, Master— He stands reproved now, and drops the Epithet Good.

Note return to page 1019 V. 21. Jesus looking upon him, and looking into his heart loved him: Doubtless for the Dawnings of Good which he saw in him: And said to him, and out of tender Love, One thing thou lackest, The Love of God, without which all Religion is a dead Carcase. In order to this, throw away what is to thee, the Grand Hindrance of it. Give up thy great Idol, Riches. Go, sell whatsoever thou hast.

Note return to page 1020 V. 24. Jesus saith to them, Children— See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches—Either for Defence, or Happiness, or Deliverance from the thousand Dangers, that Life is continually exposed to. That these cannot enter into God's glorious Kingdom, is clear and undeniable: But it is easier for a camel to go thro' a needle's eye, than for a man to have Riches and not to trust in them. Therefore, it is easier for a camel to go thro' the eye of a needle, than for a rich man, &c.

Note return to page 1021 V. 28. Lo, we have left all, tho' the young man would not.

Note return to page 1022 V. 30. He shall receive an hundred fold, houses, &c.— Not in the same kind; for it will generally be with persecutions: But in value: An hundred fold more Happiness than any or all of these did or could afford. But let it be observed, None is intitled to this Happiness, but he that will accept of it with Persecutions.

Note return to page 1023 Matt. xx. 17. Luke xviii. 31.

Note return to page 1024 V. 32. They were in the way to Jerusalem, and Jesus went before them: and they were amazed at his courage and intrepidity, considering the treatment which he had himself told them he should meet with there: and as they followed, they were afraid, both for him and themselves: Nevertheless he judged it best to prepare them, by telling them more particularly what was to ensue.

Note return to page 1025 Matt. xx. 20.

Note return to page 1026 V. 35. Saying, By their mother. It was She, not they, that uttered the words.

Note return to page 1027 V. 38. Ye know not what ye ask: Ye know not, that ye are asking for Sufferings, which must needs pave the way to Glory. The cup— of Inward; the baptism of Outward Sufferings. Our Lord was filled with Sufferings within, and covered with them without.

Note return to page 1028 V. 40. Save to them for whom it is prepared: Them who by patient continuance in well doing, seek for glory, and honour, and immortality. For these only Eternal Life is prepared: to these only He will give it in that Day, and to every Man his own Reward according to his own Labour.

Note return to page 1029 V. 45. A ransom for many: Even for as many souls as needed such a ransom, 2 Cor. v. 15.

Note return to page 1030 Matt. xx. 29. Luke xix. 35.17Q0138

Note return to page 1031 V. 50. Casting away his garment: thro' Joy and Eagerness.

Note return to page 1032 V. 1. To Bethphage and Bethany, at the Mount of Olives. The Limits of Bethaoy reached to the Mount of Olives, and joined to those of Bethphage. Bethphage was Part of the Suburbs of Jerusalem, and reached from the Mount of Olives to the Walls of the City. Our Lord was now come to the place, where the Boundaries of Bethany and Bethphage met.

Note return to page 1033 Matt. xxi. 10, 17.

Note return to page 1034 Matt. xxi. 18.

Note return to page 1035

V. 13. For it was not a season of figs: It was not (as we say) a good year for figs; at least not for that early sort, which alone was ripe so soon in the spring.

If we render the words, It was not the season of figs, that is, the time of gathering them in, it may mean, This Season was not yet: And so (inclosing those words in a Parenthesis, And coming to it, he found nothing but leaves) it may refer to the former Part of the Sentence, and may be considered as the reason of Christ's going to see, Whether there were any Figs on this Tree. Some who also read that Clause in a Parenthesis, translate the following Words, For where he was, it was the season of figs. And it is certain, this Meaning of the words suits best with the great Design of the Parable, which was to reprove the Jewish Church for its Unfruitfulness at that very Season, when fruit might best be expected from them.

Note return to page 1036 Matt. xxi. 12. Luke xix. 45.

Note return to page 1037 V. 16. He suffered not that any should carry any vessel thro' the Temple. So strong Notions had our Lord, of even Relative Holiness! And of the Regard to those Places (as well as Times) that are peculiarly dedicated to God.

Note return to page 1038 Isai. lvi. 7. Jer. vii. 11.

Note return to page 1039 V. 18. They feared him: That is, they were afraid to take him by violence, lest it should raise a tumult: because all the people was astonished at his teaching: Both at the Excellence of his Doctrine and at the Majesty and Authority with which he taught.

Note return to page 1040 Matt. xxi. 20.

Note return to page 1041 V. 22. Have faith in God. And who could find find17Q0140 fault, if the Creator and Proprietor of all things, were to destroy by a single Word of his mouth, a thousand of his inanimate Creatures, were it only to imprint this important Lesson more deeply, on one Immortal Spirit?

Note return to page 1042 Matt. vi. 14.

Note return to page 1043 V. 25. When ye stand praying: Standing was their usual Posture when they prayed. Forgive: And on this condition, ye shall have whatever you ask without wrath or doubting.

Note return to page 1044 Matt. xxi. 23. Luke xx. 1.

Note return to page 1045 Matt. xxi. Luke xix. 9.17Q0141

Note return to page 1046 Psal. cxviii. 22.

Note return to page 1047 V. 12. They feared the multitude. How wonderful is the Providence of God, using all things for the Good of his Children! Generally, the multitude is restrained from tearing them in pieces, only by the fear of their Rulers. And here the Rulers themselves are restrained, thro' fear of the multitude!

Note return to page 1048 Matt. xxii. 15. Luke xx. 20.

Note return to page 1049 V. 17. They marvelled at him: At the Wisdom of his Answer.

Note return to page 1050 Matt. xxii. 23. Luke xx. 27.

Note return to page 1051 Deut. xxv. 5.

Note return to page 1052 V. 25. When they rise from the dead, neither men marry nor women are given in marriage.

Note return to page 1053 Exod. iii. 6.

Note return to page 1054 V. 27. He is not the God of the dead, but the God of the living. That is, (if the Argument be proposed at length) Since the Character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human Persons, such as Abraham, Isaac, and Jacob, consisting of Souls and Bodies, if their Bodies were to abide in everlasting Death: There must needs be a future State of Blessedness, and a Resurrection of the Body to share with the Soul in it.

Note return to page 1055 Matt. xxii. 34. Luke x. 25.

Note return to page 1056 V. 28. Which is the first commandment? The principal, and most necessary to be observed.

Note return to page 1057 Deut. vi. 4.

Note return to page 1058 V. 29. The Lord our God is one Lord. This is the Foundation of the First Commandment, yea of all the Commandments. The Lord, our God, the Lord, the God of all men, is One God. From this Unity of God it follows: That we owe all our Love to Him alone.

Note return to page 1059 V. 30. With all thy strength: that is, the whole Strength and Capacity, of thy Understanding, Will, and Affections.

Note return to page 1060 V. 31. The second is like unto it, of a like comprehensive nature; comprizing our whole Duty to our Fellow-Creatures, as the other does our whole Duty to God. There is no other Moral, much less Ceremonial Commandment greater than these.

Note return to page 1061 Lev. xix. 18.

Note return to page 1062 V. 33. To love him with all the heart— To love and serve him, with all the united Powers of the Soul in their utmost vigour; and to love his neighbour as himself, to maintain the same equitable and charitable Temper and Behaviour toward all men, as we, in like circumstances, would wish for from them toward ourselves, is a more necessary and important Duty, than the offering the most noble and costly Sacrifices.

Note return to page 1063 V. 34. Jesus said to him, Thou art not far from the Kingdom of God. Reader, Art not thou? Then go in. Be a real Christian. Else it had been better for thee to have been afar off.

Note return to page 1064 Matt. xxii. 41. Luke xx. 41.

Note return to page 1065 Psal. cx. 1.

Note return to page 1066 Matt. xxiii. 5. Luke xx. 46.

Note return to page 1067 V. 38. Beware of tde scribes— There was an absolute Necessity for these repeated Cautions. For considering their inveterate Prejudices against Christ, it could never be supposed the common People would receive the Gospel, till these incorrigible Blasphemers of it, were brought to just Disgrace.

Note return to page 1068 Luke xxi. 1.

Note return to page 1069 V. 41. He beheld how people cast Mony into the treasury. This Treasury received the voluntary Contributions of the Worshipers who came up to the Feast; which were given to buy wood for the Altar and other Necessaries not provided for in any other way.

Note return to page 1070 V. 43. I say to you, that this poor widow hath cast in more than they all. See what Judgment is past on the most specious, Outward Acions by the Judge of all! and how acceptable to him is the smallest, which springs from Self-denying Love!

Note return to page 1071 Matt. xxiv. 1. Luke xxi. 5.

Note return to page 1072 V. 4. Two questions are here asked; The one, concerning the Destruction of Jerusalem; the other, concerning the End of the World.

Note return to page 1073 Luke xxi. 12.

Note return to page 1074 Matt. xxiv. 14.

Note return to page 1075 V. 12. The Holy Ghost will help you. But do not depend on any other Help. For all the nearest ties will be broken.

Note return to page 1076 Matt. xxiv. 15. Luke xxi. 20. Dan. ix. 27.

Note return to page 1077 V. 14. Where it ought not: That Place being set apart for sacred Uses.

Note return to page 1078 V. 20. The Elect: The Christians: Whom he hath chosen; that is, hath taken out of, or separated from the world, thro' Sanctification of the Spirit, and belief of the truth: He hath shortened: that is, will surely shorten.

Note return to page 1079 Matt. xxiv. 23.

Note return to page 1080 V. 24. But in those days, which immediately precede the end of the world: after that tribulation— above described.

Note return to page 1081 Matt. xxiv. 32. Luke xxi. 28.

Note return to page 1082 V. 29. He is nigh: the Son of Man.

Note return to page 1083 V. 30. All these things— relating to the Temple and the City.

Note return to page 1084 V. 32. Of that day— The Day of Judgment is often in the Scriptures emphatically called That Day. Neither the Son: Not as man. As Man he was no more Omniscient than Omnipresent.

Note return to page 1085 Matt. xxiv. 42. Luke xxi. 34.

Note return to page 1086 Matt. xxv. 14. Luke xix. 12.

Note return to page 1087 V. 34. The Son of man is as a man taking a far journey— Being about to leave this world and go to the Father, he appoints the Services that are to be performed by all his Servants, in their several Stations. This seems chiefly to respect Ministers at the Day of Judgment: but it may be applied to all men, and to the time of Death.

Note return to page 1088 Matt. xxvi. 1. Luke xxi. 1.17Q0158

Note return to page 1089 Matt. xxvi. 6.

Note return to page 1090 V. 4. Some had indignation: being incited thereto by Judas—and said, Probably to the woman.

Note return to page 1091 Matt. xxvi. 14. Luke xxii. 3.

Note return to page 1092 V. 10. Judas went to the chief priests: immediately after this Reproof, having Anger now added to his Covetousness.

Note return to page 1093 Matt. xxvi. 17. Luke xxii. 7.

Note return to page 1094 V. 13. Go ye into the city, and there shall meet you a man— It was highly seasonable for our Lord, to give them this additional Proof both of his knowing all things, and of his Influence over the minds of men.

Note return to page 1095 V. 15. Furnished: The word properly means, Spread with carpets.

Note return to page 1096 Matt. xxvi. 22. Luke xxii. 14.

Note return to page 1097 V. 24. This is my blood of the New Testament: that is, This I appoint to be a perpetual Sign and Memorial of my Blood, as shed for establishing the New Covenant, that all who shall believe in me, may receive all its gracious Promises.

Note return to page 1098 V. 25. I will drink no more of the fruit of the vine, till I drink it new in the kingdom of God: that is, I shall drink no more before I die. The next Wine I drink, will not be earthly, but heavenly.

Note return to page 1099 Matt. xxvi. 30. Luke xxii. 39. John xviii. 1.

Note return to page 1100 V. 27. This night. The Jews in reckoning their days began with the Evening, according to the Mosaic Computation, which called the Evening and the Morning the first Day, Gen. i. 5. And so that which after sun-set is here called this night, is, ver. 30, called to-day. The Expression there is peculiarly significant. Verily I say to thee, That thou thyself, confident as thou art, to-day, even within four and twenty hours; yea, this night, or ever the Sun be risen; nay, before the cock crow twice, before three in the Morning, wilt deny me thrice. Our Lord doubtless spake so determinately, as knowing a cock would crow once, before the usual time of cock-crowing. By ch. xiii. 35. it appears, that the Third Watch of the night, ending at three in the Morning, was commonly styled The Cock-crowing.

Note return to page 1101 Zech. xiii. 7.

Note return to page 1102 Matt. xxvi. 36.

Note return to page 1103 V. 33. Sore amazed. The Original Word imports the most shocking Amazement mingled with Grief. And that word in the next verse which we render sorrowful, intimates, That he was surrounded with sorrow on every side, breaking in upon him with such violence, as was ready to separate his Soul from his Body.

Note return to page 1104 V. 36. Abba, Father! St. Mark seems to add the word Father, by way of Explication.

Note return to page 1105 V. 37. Saith to Peter; the zealous, the confident Peter!

Note return to page 1106 Matt. xxvi. 47. Luke xxii. 47. John xviii. 2.

Note return to page 1107 V. 44. Whomsoever I shall kiss. Probably our Lord in great Condescension, had used (according to the Jewish Custom) to permit his Disciples to do this, after they had been some time absent.

Note return to page 1108 Matt. xxvi. 51. Luke xxii. 49. John xviii. 10.

Note return to page 1109 V. 51. A young man: It does not appear, that he was one of Christ's Disciples. Probably hearing an unusual Noise, he started up out of his bed, not far from the Garden, and ran out with only the sheet about him, to see what was the matter. And the young men laid hold on him, who was only suspected to be Christ's Disciple; but could not touch them who really were so!

Note return to page 1110 Matt. xxvi. 57.

Note return to page 1111 Matt. xxvi. 58. Luke xxii. 54. John xviii. 15.

Note return to page 1112 Matt. xxvi. 59.

Note return to page 1113 V. 55. All the council sought for witness and found none. What an amazing proof of the over-ruling Providence of God, considering both their Authority, and the Rewards they could offer, that no two consistent Witnesses could be procured, to charge him with any gross Crime?

Note return to page 1114 V. 56. Their Evidences were not sufficient. The Greek words literally rendered are, Were not equal: Not equal to the charge of a Capital Crime. It is the same word in the 59th verse.

Note return to page 1115 V. 58. We heard him say— It is observable, that the words which they thus misrepresented, were spoken by Christ at least three years before. (John ii. 19.) Their going back so far to find matter for the Charge, was a glorious, tho' silent Attestation, of the unexceptionable manner wherein he had behaved, thro' the whole Course of his publick Ministry.

Note return to page 1116 Matt. xxvi. 63. Luke xxii. 67.

Note return to page 1117 Matt. xxvi. 69. Luke xxii. 56. John xviii. 25.

Note return to page 1118 V. 72. And he covered his head— Which was an usual Custom with Mourners, and was fitly expressive both of Grief and Shame.

Note return to page 1119 Matt. xxvii. I. Luke xxii. 66. John xviii. 28.

Note return to page 1120 Matt. xxvii. 15. Luke xxiii. 17. John xviii. 39. 17Q0167

Note return to page 1121 V. 7. Insurrection: A Crime which the Roman Governours, and Pilate in particular, were more especially concerned and careful to punish.

Note return to page 1122 V. 9. Will ye, that I release to you the king of the Jews? Which does this wretched man discover most? Want of Justice, or Courage, or Common Sense? The poor Coward sacrifices Justice to Popular Clamour, and inrages those whom he seeks to appease, by so unseasonably repeating that title, The king of the Jews, which he could not but know was so highly offensive to them.

Note return to page 1123 Matt. xxvii. 27. John xix. 2.

Note return to page 1124 V. 16. Pretorium: the Inner Hall, where the Pretor, a Roman Magistrate, used to give Judgment. But St. John calls the whole Palace by this name.

Note return to page 1125 V. 17. Purple. As royal Robes were usually Purple and Scarlet, St. Mark and John term this a Purple Robe, St. Matthew a Scarlet one. The Tyrian Purple is said, not to have been very different from Scarlet.

Note return to page 1126 Matt. xxvii. 31. John xix. 16.

Note return to page 1127 V. 21. The father of Alexander and Rufus These were afterwards two eminent Christians, and must have been well known when St. Mark wrote.

Note return to page 1128 Matt. xxvii. 37. Luke xxiii. 33. John xix. 17.

Note return to page 1129 V. 24, 25. St. Mark seems to intimate, that they first nailed him to the Cross, then parted his Garments, and afterward reared up the Cross.

Note return to page 1130 Isai. liii. 12.

Note return to page 1131 Matt. xxvii 39.

Note return to page 1132 Matt. xxvii. 45. Luke xxiii. 44.

Note return to page 1133 V. 34. My God, &c. thereby claiming God as his God; and yet lamenting his Father's withdrawing the tokens of his Love, and treating him as an Enemy, while he bare our sins.

Note return to page 1134 Matt. xxvii. 50. Luke xxiii. 46. John xix. 30.

Note return to page 1135 V. 41. Who ministered to him: Provided him with necessaries.

Note return to page 1136 Matt. xxvii. 57. Luke xxiii. 50. John xix. 38.

Note return to page 1137 V. 42. Because it was the day before the sabbath: And the Bodies might not hang on the sabbath-day: therefore they were in haste to have them taken down.

Note return to page 1138 V. 43. Honourable: a man of Character and Reputation: A Counsellor—A member of the Sanhedrim. Who waited for the kingdom of God: Who expected to see it set up on Earth.

Note return to page 1139 V. 46. He rolled a stone: By his servants. It was too large for him to roll himself.

Note return to page 1140 Matt. xxviii. 1. Luke xxiv. 1. John xx. 1.

Note return to page 1141 V. 2. At the rising of the Sun. They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern, that the stone [Subnote: V. 3. Who shall roll us away the stone? This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of Soldiers there.] was rolled away. (Matt. xxviii. 1. Luke xxiv. 1. John xx. 1.) But by the time Mary had called Peter and John, and they had viewed the Sepulchre, the Sun was rising.

Note return to page 1142 V. 7. And Peter— tho' he so oft denied his Lord.

Note return to page 1143 John xx. 11.

Note return to page 1144 Luke xxiv. 9. John xx. 18.

Note return to page 1145 Luke xxiv. 13.

Note return to page 1146 V. 13. Neither believed they them. They were moved a little by the testimony of these, added to that of St. Peter. (Luke xxiv. 34.) But they did not yet fully believe it.

Note return to page 1147 Luke xxiv. 36. John xx. 19.

Note return to page 1148 Matt. xxviii. 18.

Note return to page 1149 V. 15. Go ye into all the world, and preach the gospel to every creature. Our Lord speaks without any limitation or restriction. If therefore every Creature in every Age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein.

Note return to page 1150 V. 16. And is baptized: In token thereof. Every one that believed, was baptized. But he that believeth not: Whether baptized or unbaptized, shall perish everlastingly.

Note return to page 1151 V. 17. And these signs shall follow them that believe: An eminent Author subjoins, “That believe with that very Faith mentioned in the preceding verse. It was not one Faith by which St. Paul was saved; another, by which he wrought miracles. Even at this day in every Believer Faith has a latent miraculous Power: (Every Effect of Prayer being really miraculous:) Altho' in many, both because of their own littleness of faith, and because the World is unworthy, that Power is not exerted. Miracles in the beginning were Helps to Faith: now also they are the Object of it. At Leonberg, in the memory of our Fathers, a Cripple that could hardly move with crutches, while the Dean was preaching on this very Text, was in a moment made whole.” Shall follow: The Word and Faith must go before. In my name— By my Authority commited to them. Raising the dead is not mentioned. So our Lord performed even more than he promised.

Note return to page 1152 V. 18. If they drink any deadly thing: But not by their own Choice. God never calls us to try any such Experiments.

Note return to page 1153 Luke xxiv. 50.

Note return to page 1154 V. 19. The Lord: How seasonably is he called by this Title. After he had spoken to them: For forty days.

Note return to page 1155 V. 20. They preached every where: At the time St. Mark wrote, the Apostles had already gone into all the known World. (Rom. x. 18.) And each of them was there known where he preached: The name of Christ only was known throughout the World.

Note return to page 1156

V. 1, &c. This short, weighty, artless, candid Dedication, belongs to the Acts, as well as the Gospel of St. Luke.

Many have undertaken. He does not mean St. Matthew or Mark; and St. John did not write so early. For these were Eye-witnesses themselves, and ministers of the word.

Note return to page 1157 V. 3. To write in order: He describes in order of time, first, The Acts of Christ: His Conception, Birth, Childhood, Baptism, Miracles, Preaching, Passion, Resurrection, Ascension: Then The Acts of the Apostles. But in many smaller Circumstances, he does not observe the order of time.

Note return to page 1158 V. 4. Most noble17Q0175 Theophilus. This was the appellation usually given to Roman Governours. Theophilus (as the Antients inform us) was a person of eminent Quality at Alexandria. In Acts i. 1. St. Luke does not give him this Title. He was then probably a private man.

Note return to page 1159 V. 5. The course of Abia. The Priests were divided into twenty four courses, of which that of Abia was the Eighth, 1 Chron. xxiv. 10. Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each Priest of the Course or Set in waiting, had his Part in the Temple-Service assigned him by Lot.

Note return to page 1160 V. 5. After the Preface, St. Luke gives us the History of Christ, from his Coming into the World to his Ascension into Heaven. Herein we may observe, [Table: 23Kb] I.The Beginning, and therein 1.The Conception of John,C. i.5—25. 2.The Conception of Christ,26—56. 3.The Birth and Circumcision of John: the Hymn of Zacharias: The Youth of John,57—80. 4.Christ's Birth,C. ii.1—20. Christ's Circumcision and Name,21. Christ's Presentation in the Temple,22—38. Christ's Country and Growth,39—40. II.The Middle, when he was twelve years old and upward,41—52. III.The Course of the History. A.The Introduction, wherein are described John the Baptist; Christ's Baptism; and Temptation,C. iii, iv.1—13. B.The acceptable Year in Galilee; a.Proposed at Nazareth,14—30. b.Actually exhibited I.At Capernaum, and near it: Here we may observe, 1.Actions not censured, while Jesus 1. Teaches with Authority,31—32. 2. Casts out a Devil,33—37. 3. Heals many sick,38—41. 4. Teaches every where,42—44. 5. Calls Peter; then James and John,C. v.1—11. 6. Cleanses the Leper,12—16. 2.Actions censured more and more severely. Here occur, 1. The healing the Paralytic,17—26. 2. The Calling of Levi, Eating with publicans and sinners,27—32. 3. The Question concerning Fasting,33—39. 4. The plucking the ears of Corn,C. vi.1—5. 5. The withered hand restored; snares laid,6—11. 3.Actions having various Effects on various Persons, 1. Upon the Apostles,12—16. 2. Upon other Hearers17—49. 3. Upon the Centurion,C. vii.1—10. 4. Upon the Disciples of John, The Occasion: the young man raised:11—18. The Message and Answer,18—23. The Reproof of them that believed not John,24—35. 5. Upon Simon and the Penitent Sinner,36—50. 6. Upon the women that ministered to him,C. viii.1—3. 7. Upon the People,4—18. 8. Upon his mother and brethren,19—21. II.On the Sea; and22—26. Beyond it,27—39. III.On this side again: 1. Jairus and the Issue of Blood,40—56. 2. The Apostles sent,C. ix.1—6. 3. Herod's Doubting,7—9. 4. The Relation of the Apostles,10— 5. The Earnestness of the People: our Lord's Benignity: five thousand fed,11—17. C.The Preparation for his Passion. a.A Recapitulation of the Doctrine concerning his Person: his Passion foretold,18—27. b.His Transfiguration: the lunatic healed: His Passion again foretold: Humility enjoined,28—50. c.His great Journey to Jerusalem, which we may divide into Eighteen Intervals. 1.The Samaritans inhospitable, yet borne with,51—57. 2.In the way, Improper Followers repelled; Proper ones prest forward,57—62. 3.Afterward, The Seventy sent; and received again,C. x.1—24. And the Scribe taught to love his Neighbour, by the Example of the Good Samaritan,25—37. 4.In Bethany, Mary preferred before Martha,38—42. 5.In a certain place, the disciples taught to pray,C. xi.1—13. a devil is cast out, and the Action defended,14—26. the Acclamation of the Woman corrected,27—28. those who desire a Sign are reproved,29—36. 6.In a certain house, the Scribes and Pharisees censured,37—54. 7.Our Lord's Discourse to his Disciples,C. xii.1—12. To one that interrupts him,13—21. To his disciples again,22—40. To Peter,41—53. To the People,54—59. 8.The Necessity of Repentance shewn,C. xiii.1—9. A woman healed on the Sabbath,10—21. 9.The fewness of them that are saved,22—30. 10.Herod termed a fox, Jerusalem reproved,31—35. 11.In the Pharisee's House, he cures the Dropsy on the Sabbath: andC. xiv.1—6. Teaches Humility,7—11. Hospitality,12—14. The nature of the Great Supper,15—24. The Necessity of Self-denial,25—35. 12.Joy over repenting Sinners defended, andC. xv.1—10. illustrated by the Story of the Prodigal Son,11—32. The unjust Steward, wise in his generation,C. xvi.1—13. The Pharisees reproved; and14—18. warned by the Story of the Rich man and Lazarus,19—31. Cautions against Scandals,C. xvii.1—4. The Faith of the Apostles increased,5—10. 13.In the Confines of Samaria and Galilee, he heals ten lepers,11—19. 14.Answers the Question, concerning the time when the kingdom of God should come,20—37. Commends constant Prayer,C. xviii.1—8. Recommends Humility, by the Story of the Pharisee and Publican,9—14. 15.Blesses little children,15—17. Answers the rich young man,18—27. And Peter, asking what he should have,28—30. 16.Foretells his Passion a third time,31—34. 17.Near Jericho, cures a blind man,35—43. 18.In Jericho, brings Salvation to Zaccheus,C. xix.1—10. Answers touching the sudden Appearance of his Kingdom,11—28. D.Transactions at Jerusalem: a.The Four first Days of the Great Week, 1.His Royal Entry,29—44. 2.The Abuse of the Temple corrected,45—46. Its Use restored, and47—48. Vindicated,C. xx.1—8. 3.His Discourses in the Temple: 1. The Parable of the Husbandmen,9—19. 2. The Answer, concerning paying tribute,20—26. and the Resurrection,27—40. 3. The Question concerning the Son of David,41—44. 4. The Disciples admonished,45—47. 5. The poor widow's offering commended,C. xxi.1—4. 4.His Prediction of the End of the temple, the city, and the world,5—38. 5.Judas's Agreement with the chief priests,C. xxii.1—6. b.Thursday. 1.Peter and John prepare the Passover,7—13. 2.The Lord's Supper: Discourse after it,14—23. 3.The Dispute, which of them was greatest,24—30. 4.Peter, and the other Apostles warned,31—38. 5.On the mount of Olives, 1. Jesus prays; is in an Agony; strengthened by an Angel; wakes his disciples,39—46. 2. Is betrayed; unseasonably defended,47—53. 3. Carried to the High-priest's House,54— Denied by Peter,55—62. Mocked,63—65. c.Friday, 1.His Passion and Death: Transactions, 1. In the Council,66—71. 2. With Pilate,C. xxiii.1—5. 3. With Herod,6—12. 4. With Pilate again,13—25. 5. In the way,26—32. 6. At Golgotha, where The Crucifixion itself, and Jesus' Prayer,33—34. His Garments parted,34. Scoffs: The Inscription on the Cross,35—39. The penitent Thief,40—43. The Prodigies, and the Death of Jesus,44—46. The Beholders of it,47—49. 2.His Burial,50—53. d.Friday Evening and Saturday,54—56. e.His Resurrection, made known 1.To the Women,C. xxiv.1—12. 2.To the two going into the country, and to Simon,13—35. 3.To the other Apostles,36—45. f.The Instructions given his Apostles: His Ascension46—53.

Note return to page 1161 V. 6. Walking in all the Moral Commandments, and Ceremonial Ordinances, blameless. How admirable a Character! May our Behaviour be thus unblameable, and our Obedience thus sincere and universal.

Note return to page 1162 V. 10. The people were praying without, at the time of Incense. So the pious Jews constantly did. And this was the Foundation of that elegant Figure, by which Prayer is in Scripture so often compared to Incense. Perhaps one reason of ordaining Incense might be, to intimate the Acceptableness of the Prayer that accompanied it: As well as to remind the Worshipers of that sacrifice of a sweet-smelling Savour, which was once to be offered to God for them, and of that Incense, which is continually offered with the prayers of the saints, upon the golden altar that is before the throne, Rev. viii. 3, 4.

Note return to page 1163 V. 12. Zacharias was troubled. Altho' he was accustomed to converse with God, yet we see he was thrown into a great Consternation, at the Appearance of his Angelic Messenger, Nature not being able to sustain the Sight. Is it not then an Instance of the Goodness, as well as of the Wisdom of God, that the Services, which these heavenly Spirits render us, are generally invisible?

Note return to page 1164 V. 13. Thy prayer is heard. Let us observe with pleasure, that the Prayers of pious Worshipers, come up with acceptance before God; to whom no costly Perfume is so sweet, as the Fragrancy of an upright Heart. An Answer of Peace was here returned, when the case seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own Wisdom, the time and manner wherein he will appear for us. Thou shalt call his name John. John signifies the Grace or Favour of Jehovah. A Name well suiting the Person, who was afterwards so highly in favour with God, and endued with abundance of Grace; and who opened a way to the most glorious Dispensation of Grace in the Messiah's Kingdom. And so Zacharia's former Prayers for a child, and the Prayer which he, as the Representative of the People, was probably offering at this very time, for the Appearing of the Messiah, were remarkably answered in the Birth of his Forerunner.

Note return to page 1165 V. 15. He shall be great before the Lord— God the Father. Of the Holy Ghost and the Son of God mention is made immediately after. And shall drink neither wine nor strong drink: Shall be exemplary for Abstemiousness and Self-denial; and so much the more filled with the Holy Ghost.

Note return to page 1166 V. 16. And many of the children of Israel shall he turn: None therefore need be ashamed of “preaching like John the Baptist.” To the Lord their God—To Christ.

Note return to page 1167 V. 17. He shall go before him, Christ, in the spirit and power of Elijah: With the same Integrity, Courage, Austerity, and Fervor, and the same Power of God attending his Word: To turn the hearts of the fathers to the children, to reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest Relations: And the hearts of the disobedient to the wisdom of the just: And the most obstinate sinners to true wisdom, which is only found among them that are righteous before God.

Note return to page 1168 V. 18. Zacharias said, Whereby shall I know this? In how different a Spirit, did the blessed Virgin say, How shall this be? Zacharias disbelieved the Fact: Mary had no doubt of the thing: but only enquired concerning the Manner of it.

Note return to page 1169 V. 19. I am Gabriel that stand in the presence of God. Seven Angels thus stand before God (Rev. viii. 2.) who seem the highest of all.

Note return to page 1170 V. 20. Thou shalt be deaf. The Greek word signifies deaf, as well as dumb: And it seems plain, that he was as unable to hear, as he was to speak: for his friends were obliged to make Signs to him, that he might understand them, ver. 62.

Note return to page 1171 V. 21. The people were waiting— For him to come and dismiss them (as usual) with the Blessing.

Note return to page 1172 V. 24. Hid herself: She retired from Company, that she might have the more leisure, to rejoice and bless God, for his wonderful Mercy.

Note return to page 1173 V. 25. He looked upon me, to take away my reproach. Barrenness was a great Reproach among the Jews.

Note return to page 1174 V. 26. In the sixth month, after Elisabeth had conceived.

Note return to page 1175 V. 27. Espoused: It was customary among the Jews, for Persons that married, to contract before witnesses some time before. And as Christ was to be born of a pure Virgin, so the Wisdom of God ordered it to be of one espoused, that to prevent Reproach he might have a reputed Father, according to the flesh.

Note return to page 1176 V. 28. Hail, thou highly favoured; the Lord is with thee; blessed art thou among women. Hail is the Salutation used by our Lord, to the Women after his Resurrection: thou art highly favoured, or, hast found favour with God, ver. 30. is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, (Judg. vi. 12.) and blessed shall she be above women, of Jael, (Judg. v. 24.) This Salutation gives no room for any pretence of paying Adoration to the Virgin; as having no Appearance of a Prayer, or of Worship offered to her.

Note return to page 1177 V. 32. He shall be called the Son of the Highest: In this respect also: And that in a more eminent Sense, than any either Man or Angel can be called so. The Lord shall give him the throne of his father David: that is, the Spiritual Kingdom, of which David's was a Type.

Note return to page 1178 V. 33. He shall reign over the house of Jacob: In which all true Believers are included.

Note return to page 1179 V. 35. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. The Power of God was put forth by the Holy Ghost, as the immediate Divine Agent in this Work. And so He exerted the Power of the Highest as his own Power, who together with the Father and the Son is the most High God. Therefore also: Not only as he is God from Eternity, but on this account likewise he shall be called the Son of God.

Note return to page 1180 V. 36. And behold, thy Cousin, Elisabeth— Tho' Elisabeth was of the House of Aaron, and Mary of the House of David, by the Father's side, they might be related by their Mother's. For the Law only forbad Heiresses marrying into another Tribe. And so other Persons continually intermarried: Particularly, the Families of David and of Levi.

Note return to page 1181 V. 38. And Mary said, Behold the handmaid of the Lord. 'Tis not improbable, That this time of the Virgin's humble Faith, Consent, and Expectation, might be the very time of her conceiving.

Note return to page 1182 V. 39. A city of Judah: Probably Hebron, which was situated in the Hill-country of Judea, and belonged to the House of Aaron.

Note return to page 1183 V. 41. When Elisabeth heard the Salutation of Mary: the Discourse with which she saluted her, giving an Account of what the Angel had said, the Joy of her Soul so affected her body, that the very child in her Womb was moved in an uncommon manner, as if it leaped for joy.

Note return to page 1184 V. 45. Happy is she that believed. Probably she had in her mind the Unbelief of Zacharias.

Note return to page 1185 V. 46. And Mary said— Under a Prophetic Impulse, several things, which perhaps she herself did not then fully understand.

Note return to page 1186 V. 47. My spirit hath rejoiced in God my Saviour. She seems to turn her thoughts here to Christ himself, who was to be born of her, as the Angel had told her, he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of Salvation thro' Faith in him, which is Blessing common to all true Believers, more than in being his Mother after the flesh, which was an Honour peculiar to Her. And certainly she had the same reason to rejoice in God her Saviour that we have: Because he had regarded the low Estate of his Handmaiden, in like manner as he regarded our low Estate; and vouchsafed to come and save her and us, when we were reduced to the lowest Estate of Sin and Misery.

Note return to page 1187 V. 51. He hath wrought strength with his arm: that is, He hath shewn the exceeding Greatness of his Power. She speaks prophetically of those things as already done, which God was about to do by the Messiah. He hath scattered the proud—Visible and invisible.

Note return to page 1188 V. 52. He hath put down the mighty— Both Angels and Men.

Note return to page 1189 V. 54. He hath helped his servant Israel: by sending the Messiah.

Note return to page 1190 V. 55. To his seed— His spiritual Seed; all true Believers.

Note return to page 1191 V. 56. Mary returned to her own house: And thence soon after to Bethlehem.

Note return to page 1192 V. 62. His mother said— Doubtless by Revelation, or a particular Impulse from God.

Note return to page 1193 V. 66. The hand of the Lord— The peculiar Power and Blessing of God.

Note return to page 1194 V. 67. And Zacharias prophesied: Of things immediately to follow. But it is observable, he speaks of Christ chiefly; of John only, as it were, incidentally.

Note return to page 1195 V. 69. An horn, signifies Honour, Plenty, and Strength. An horn of Salvation: that is, a glorious and mighty Saviour.

Note return to page 1196 V. 70. His prophets, who have been since the world began. For there were Prophets from the very beginning.

Note return to page 1197 V. 74. To serve him without fear: Without any slavish Fear. Here is the substance of the Great Promise, That we shall be always holy, always happy: That being delivered from Satan and Sin, from every uneasy and unholy Temper, we should joyfully love and serve God, in every Thought, Word, and Work.

Note return to page 1198 V. 76. And thou, Child: He now speaks to John; yet not as a Parent, but as a Prophet.

Note return to page 1199 V. 77. To give knowledge of salvation, by the remission of sins: The knowledge of the remission of our Sins, being the grand Instrument of present and eternal Salvation, Heb. viii. 11, 12. But the immediate Sense of the Words seems to be, To preach to them the Gospel Doctrine of Salvation by the Remission of their Sins.

Note return to page 1200 V. 78. The Day-spring: Or the Rising Sun; that is Christ.

Note return to page 1201 V. 1. That all the world should be inrolled: That all the Inhabitants, male and female of every town in the Roman Empire, with their Families and Estates should be registered.

Note return to page 1202 V. 2. When Cyrenius was Governor of Syria: When Publius Sulpicius Quirinus governed the Province of Syria, in which Judea was then included.

Note return to page 1203 V. 6. And while they were there, the days were fulfilled, that she should be delivered. Mary seems not to have known, that the child must have been born in Bethlehem, agreeably to the Prophecy. But the Providence of God took care for it.

Note return to page 1204 Matt. i. 25.

Note return to page 1205 V. 7. She laid him in the manger— Perhaps it might rather be translated in the stall. They were lodged in the Ox-stall, sitted up on occasion of the great Concourse, for poor Guests. There was no room for them in the inn. Now also, there is seldom room for Christ in an Inn.

Note return to page 1206 V. 11. To you: Shepherds; Israel; Mankind.

Note return to page 1207 V. 14. Glory be to God in the highest; on earth peace; good-will toward men. The Shouts of a Multitude are generally broken into short Sentences. This rejoicing Acclamation strongly represents the Piety and Benevolence of these heavenly Spirits: as if they had said, Glory be to God in the highest Heavens: Let all the Angelic Legions resound his praises. For with the Redeemer's Birth, Peace and all kind of Happiness comes down to dwell on earth: Yea, the over-flowings of Divine Good-will and Favour, are now exercised toward men.

Note return to page 1208 V. 20. For all the things that they had heard— from Mary: as it was told them—by the Angels.

Note return to page 1209 V. 21. To circumcise the child— That he might visibly be made under the law by a sacred Rite, which obliged him to keep the whole Law: as also that he might be owned to be the Seed of Abraham, and might put an honour on the solemn Dedication of children to God.

Note return to page 1210 V. 22. The days— the forty days prescribed, Lev. xii. 2, 4.

Note return to page 1211 Exod. xiii. 2.

Note return to page 1212 Lev. xii. 8.

Note return to page 1213 V. 24. A pair of turtle-doves, or two young pigeons. This offering sufficed for the Poor.

Note return to page 1214 V. 25. The Consolation of Israel: A common Phrase for the Messiah, who was to be the everlasting Consolation of the Israel of God. The Holy Ghost was upon him: that is, He was a Prophet.

Note return to page 1215 V. 27. By the spirit: By a particular Revelation or Impulse from Him.

Note return to page 1216 V. 30. Thy Salvation: Thy Christ, the Saviour.

Note return to page 1217 V. 32. And the glory of thy people Israel. For, after the Gentiles are inlightened, all Israel shall be saved.

Note return to page 1218 V. 33. Joseph and his mother marvelled at those things which were spoken. For they did not yet throughly understand them.

Note return to page 1219 V. 34. Simeon blessed them— Joseph and Mary. This child is set for the fall and rising again of many: that is, He will be a savour of death to some, to unbelievers; a savour of life to others, to believers—And for a sign which shall be spoken against: A Sign from God, yet rejected of men. But the time for declaring this at large, was not come—That the thoughts of many hearts may be revealed: The event will be, that by means of that Contradiction, the inmost thoughts of many, whether good or bad, will be made manifest.

Note return to page 1220 V. 35. A sword shall pierce thro' thy own zoul: So it did, when he suffered; particularly at his Crucifixion.

Note return to page 1221 V. 37. Fourscore and four years— These were the years of her Life, not her Widowhood only. Who departed not from the temple—who attended there at all the stated hours of Prayer. But served God with fastings and prayers— Even at that Age. Night and day—that is, spending therein a considerable Part of the Night, as well as of the Day.

Note return to page 1222

V. 38. To all that were waiting for redemption. The Sceptre now appeared to be departing from Judah, tho' it was not actually gone: Daniel's Weeks were plainly near their Period. And the revival of the Spirit of Prophecy, together with the memorable Occurrences relating to the Birth of John the Baptist and of Jesus, could not but incourage and quicken the Expectation of pious persons at this time.

Let the Example of these aged Saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the Praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's Salvation, when they are gone to enjoy it.

Note return to page 1223 V. 40. And the child grew, in bodily strength and stature; and waxed strong in spirit: The Powers of his Human Mind daily improved, filled with wisdom, by the light of the indwelling Spirit, which gradually opened itself in his Soul; and the grace of God was upon him: that is, The peculiar Favour of God rested upon him, even as man.

Note return to page 1224 V. 43. The child Jesus. St. Luke describes in order Jesus the fruit of the womb, ch. i. 42. an infant, ch. ii. 12. a little child, ver. 40. a child here, and afterwards a man. So our Lord passed thro' and sanctified every Stage of human Life. Old Age only did not become him.

Note return to page 1225 V. 44. Supposing him to have been in the company. As the men and women usually travelled in distinct Companies.

Note return to page 1226 V. 46. After three days. The first day was spent in their Journey; the second in their Return to Jerusalem; and the third, in searching for him there—They found him in the temple— In an Apartment of it—Sitting in the midst of the doctors. Not one word is said of his disputing with them, but only of his asking and answering Questions, which was a very usual thing in these Assemblies, and indeed the very end of them. And if he was, with others, at the feet of these Teachers (where Learners generally sat) he might be said, to be in the midst of them, as they sat on Benches of a semi-circular form, raised above their Hearers and Disciples.

Note return to page 1227 V. 49. Why sought ye me? He does not blame them for losing, but for thinking it needful to seek him; and intimates, That he could not be lost, nor found any where, but doing the Will of an higher Parent.

Note return to page 1228 V. 50. It is observable, that Joseph is not mentioned after this time, whence it is probable, he did not live long after.

Note return to page 1229 V. 52. Jesus increased in wisdom— as to his human nature, and in favour with God—in proportion to that Increase. It plainly follows, that tho' a man were pure, even as Christ was pure, still he would have room to increase in Holiness, and, in consequence thereof, to increase in the Favour, as well as in the Love, of God.

Note return to page 1230 V. 1. The fifteenth year of Tiberius: reckoning from the time when Augustus made him his Collegue in the Empire. Herod being tetrarch of Galilee: The Dominions of Herod the Great, were, after his Death, divided into four Parts or Tetrarchies. This Herod his Son was Tetrarch of Galilee, reigning over that fourth Part of his Dominions. His brother reigned over two other Fourth Parts, the region of Iturea, and that of Trachonitis, (that Tract of Land on the other side Jordan, which had formerly belonged to the tribe of Manasseh.) And Lysanias (probably descended from a Prince of that name, who was some years before Governor of that Country:) was tetrarch of the remaining Part, Abilene, which was a large City of Syria, whose territories reached to Lebanon and Damascus, and contained great numbers of Jews.

Note return to page 1231 V. 2. Annas being high priest and Caiaphas— There could be but one High-priest, strictly speaking, at once. Annas was the High-priest at that time, and Caiaphas his Sagan or Deputy.

Note return to page 1232 Isai. lx. 3.17Q0176

Note return to page 1233 V. 5. Every valley shall be filled, &c. that is, every Hindrance shall be removed.

Note return to page 1234 V. 6. The Salvation of God: the Saviour, the Messiah.

Note return to page 1235 V. 8. Say not within yourselves, We have Abraham to our father: that is, Trust not in your being Members of the visible Church, or in any External Privileges whatsoever; for God now requires a Change of Heart; and that without delay.

Note return to page 1236 V. 10. He answereth: It is not properly John, but the Holy Ghost, who teaches us in the following Answers: How to come ourselves, and how to instruct other penitent Sinners, to come to Christ, that he may give them rest. The sum of all is, Cease to do evil, learn to do well. These are the fruits worthy of Repentance.

Note return to page 1237 V. 20. He shut up John: This Circumstance, tho' it happened after, is here mentioned before our Lord's Baptism, that his History (that of John's being concluded) may then follow without any interruption.

Note return to page 1238 Matt. iii. 13. Mark i. 9.

Note return to page 1239 V. 21. Now while all the people were baptizing— that is, While John was thus employed in the Office of baptizing all sorts of People. Jesus praying, the heaven was opened. It is observable, That the three Voices from Heaven (see Luke ix. 29, 35. John xii. 28.) by which the Father bore witness to Christ, were pronounced, either while he was praying, or quickly after it.

Note return to page 1240

V. 23. And Jesus was— John's beginning was computed by the years of Princes: Our Saviour's, by the years of his own Life, as a more august Æra—about thirty years of age. He did not now enter upon his thirtieth year (as the common Translation would induce one to think) but he now entered on his publick Ministry: Being now of such an Age, as the Mosaic Law required. Our great Master attained not, as it seems, to the Conclusion of his thirty fourth year. Yet what glorious Atchievements did he accomplish, within those narrow limits of time! Happy that servant, who, with any porportionable Zeal, dispatches the great Business of Life! and so much the more happy, if his Sun go down at Noon. For the space that is taken from the Labours of Time, shall be added to the Rewards of Eternity.

The son of Heli: that is, the son-in-law: for Heli was the Father of Mary. So St. Matthew writes the Genealogy of Joseph, descended from David by Solomon; St. Luke, that of Mary, descended from David by Nathan. In the Genealogy of Joseph (recited by St. Matthew) that of Mary is implied, the Jews being accustomed to marry into their own Families.

Note return to page 1241 V. 38. Adam, the son of God: that is, Whatever the Sons of Adam receive from their human Parents, Adam received immediately from God, except Sin and Misery.

Note return to page 1242 Matt. iv. 1. Mark i. 12.

Note return to page 1243 V. 1. The Wilderness: Supposed by some to have been in Judea; by others, to have been that great Desert of Horeb or Sinai, where the children of Israel were tried for forty years, and Moses and Elijah fasted forty days.

Note return to page 1244 Deut. iii. 8.

Note return to page 1245 V. 6. I give it to whomsoever I will. Not so, Satan. It is God, not thou, that putteth down one, and setteth up another: Altho' sometimes Satan, by God's permission, may occasion great Revolutions in the World.

Note return to page 1246 Deut. vi. 13.

Note return to page 1247 Psal. xci. 11.

Note return to page 1248 Deut. vi. 16.17Q0178

Note return to page 1249 V. 13. A convenient season— In the Garden of Gethsemane, Luke xxii. 53.

Note return to page 1250 V. 14. Jesus returned in the power of the Spirit, being more abundantly strengthened after his Conflict.

Note return to page 1251 V. 15. Being glorified of all. So God usually gives strong Cordials after strong Temptations. But neither their Approbation continued long, nor the outward Calm which he now enjoyed.

Note return to page 1252 Matt. xiii. 34. Mark vi. 1.

Note return to page 1253 V. 16. He stood up— Shewing thereby, that he had a desire to read the Scripture to the Congregation: On which the book was given him. It was the Jewish Custom, To read standing, but to preach sitting.

Note return to page 1254 V. 17. He found: It seems opening upon it, by the particular Providence of God.

Note return to page 1255 Isai. lxi. 1.

Note return to page 1256

V. 18. He hath anointed me, with his Spirit. He hath by the Power of his Spirit which dwelleth in me, set me apart for these Offices. To preach the gospel to the poor—Literally and spiritually.

How is the Doctrine of the Ever-blessed Trinity interwoven, even in those Scriptures where one would least expect it? How clear a Declaration of the Great Three One is there in those very words, The Spirit—of the Lord—is upon me! To proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised. Here is a beautiful Gradation, in comparing the Spiritual State of men, to the miserable state of those Captives, who were not only cast into prison, but, like Zedekiah, had their eyes put out, and were laden and bruised with chains of Iron.

Note return to page 1257 V. 19. The acceptable year: plainly alluding to the year of Jubilee, when all both Debtors and Servants were set free.

Note return to page 1258 V. 21. This day is this scripture fulfilled in your ears: By what you hear me speak.

Note return to page 1259 V. 22. The gracious words which proceeded out of his mouth. A person of spiritual Discernment, may find in all the Discourses of our Lord, a peculiar Sweetness, Gravity, and Becomingness, such as is not to be found in the same degree, not even in those of the Apostles.

Note return to page 1260 V. 23. Ye will surely say— that is, Your Approbation now outweighs your Prejudices. But it will not be so long. You will soon ask, Why my Love does not begin at home? Why I do not work Miracles here, rather than at Capernaum? It is because of your Unbelief. Nor is it any new thing, for me to be despised in my own Country. So were both Elijah and Elisha, and thereby driven to work Miracles among Heathens, rather than in Israel.

Note return to page 1261 V. 24. No prophet is acceptable in his own country: that is, in his own neighbourhood. It generally holds, That a teacher sent from God, is not so acceptable to his neighbours, as he is to strangers. The Meanness of his Family, or Lowness of his Circumstances, bring his Office into Contempt: Nor can they suffer, that he, who was before equal with or below themselves should now bear a Superior Character.

Note return to page 1262 I Kings xvii. 19. xviii. 44.

Note return to page 1263 V. 25. When the heaven was shut up three years and six months. Such a proof had they, that God had sent him. In I Kings xviii. I. it is said, The word of the Lord came to Elijah in the third year: Namely, reckoning, not from the beginning of the drought, but from the time when he began to sojourn with the widow of Sarepta. A year of drought had preceded this, while he dwelt at the brook Cherith. So that the whole time of the drought was (as St. James likewise observes) three years and six months.

Note return to page 1264 2 Kings v. 14.

Note return to page 1265 V. 28. And all in the synagogue were filled with fury— Perceiving the purport of his discourse, namely, That the Blessing which they despised, would be offered to and accepted by the Gentiles. So changeable are the hearts of wicked men! So little are their Starts of Love to be depended on! So unable are they to bear the close Application, even of a Discourse which they most admire!

Note return to page 1266 V. 30. Passing thro' the midst of them: Perhaps invisibly; or perhaps they were over-awed; so that though they saw, they could not touch him.

Note return to page 1267 Mark i. 21.

Note return to page 1268 V. 31. He came down to Capernaum: And dwelt there, intirely quitting his Abode at Nazareth.

Note return to page 1269 V. 34. What have we to do with thee? Thy present business is with men, not with Devils. I know thee who thou art. But surely he did not know a little before, that He was God, over all, blessed for ever: Or he would not have dared to tell him, All this power is delivered to me, and I give it to whomsoever I will. The Holy one of God. Either this Confession was extorted from him by Terror (for the Devils believe and tremble) or he made it with a design to render the Character of Christ suspected. Possibly it was from hence, the Pharisees took occasion to say, He casteth out devils by the Prince of the devils.

Note return to page 1270 Matt. viii. 14. Mark i. 29.

Note return to page 1271 Matt. viii. 16. Mark i. 32.

Note return to page 1272 V. 40. When the sun was set— And consequently the Sabbath ended, which they reckoned from Sun-set to Sun-set.

Note return to page 1273 Mark i. 35.

Note return to page 1274 Matt. iv. 18.

Note return to page 1275 V. 7. Their net brake: began to tear.

Note return to page 1276 V. 8. Depart from me, for I am a sinful man: And therefore not worthy to be in thy presence.

Note return to page 1277 V. 11. They forsook all and followed him. They had followed him before; (John i. 43.) but not so, as to forsake all. Till now, they wrought at their ordinary Calling.

Note return to page 1278 Matt. viii. 2. Mark i. 40.

Note return to page 1279 V. 16. He withdrew: The Expression in the Original implies, That he did it frequently.

Note return to page 1280 V. 17. Sitting by— As being more honourable than the bulk of the congregation, who stood. And the power of the Lord was present to heal them: To heal the Sickness of their Souls, as well as all Bodily Diseases.

Note return to page 1281 Matt. ix. 2. Mark ii. 3.

Note return to page 1282 V. 19. Not being able to bring him in thro' the multitude, they went round about by a back passage, and going up the Stairs on the outside, they came upon the flat-roofed House, and let him down thro' the trap-door, such as was on the top of most of the Jewish Houses: Doubtless, with such Circumspection, as the Circumstances plainly required.

Note return to page 1283 V. 26. We have seen strange things to-day: Sins forgiven, Miracles wrought.

Note return to page 1284 Matt. ix. 9. Mark ii. 13.

Note return to page 1285 V. 28. Leaving all, His Business and Gain.

Note return to page 1286 V. 29. And Levi made him a great entertainment: It was necessarily great, because of the great number of guests.

Note return to page 1287 Matt. ix. 14. Mark ii. 18.

Note return to page 1288 V. 33. Make prayers— long and solemn Prayers.

Note return to page 1289 V. 34. Can ye make, &c. that is, Is it proper to make men fast and mourn, during a Festival Solemnity?

Note return to page 1290 V. 36. He spake also a Parable— Taken from Clothes and Wine: therefore peculiarly proper at a feast.

Note return to page 1291 V. 39. And no man having drunk, &c. And besides, men are not wont to be immediately freed from old Prejudices.

Note return to page 1292 Matt. xii. 1. Mark ii. 23.

Note return to page 1293 V. 1. The first Sabbath— So the Jews reckoned their Sabbaths, from the Passover to Pentecost; the First, Second, Third, and so on, till the Seventh Sabbath (after the Second Day.) This immediately preceded Pentecost, which was the Fiftieth Day after the Second Day of unleavened Bread.

Note return to page 1294 V. 2. Why do ye, &c. St. Matthew and Mark represent the Pharisees as proposing the Question to our Lord himself. It was afterwards, probably, they proposed it to his Disciples.

Note return to page 1295 1 Sam. xxi. 6.

Note return to page 1296 Matt. xii. 9. Mark iii. 1.

Note return to page 1297 V. 9. To save life, or to kill. He just then probably saw the Design to kill him, rising in their hearts.

Note return to page 1298 Mark iii. 13.

Note return to page 1299 V. 12. In the prayer of God: The Phrase is singular and emphatical, to imply an extraordinary and sublime Devotion.

Note return to page 1300 Matt. x. 2. Mark iii. 14. Acts i. 13.

Note return to page 1301 V. 15. Simon called Zelotes— full of Zeal; otherwise called Simon the Canaanite.

Note return to page 1302 V. 17. On a plain: At the foot of the mountain.

Note return to page 1303 Matt. v. 3.

Note return to page 1304

V. 20. In the following Verses, our Lord in the audience of his newly-chosen disciples, and of the multitude, repeats, standing on the plain, many remarkable Passages of the Sermon he had before delivered sitting on the Mounts.

He here again pronounces the poor, and the hungry, the mourners, and the persecuted Happy: and represents as miserable, those who are rich, and full, and joyous, and applauded: Because generally Prosperity is a sweet poison, and Affliction a healing, tho' bitter Medicine. Let the thought reconcile us to Adversity, and awaken our Caution when the World smiles upon us: when a plentiful Table is spread before us, and our Cup is running over: when our Spirits are gay; and we hear (what Nature loves) our own Praise from men.

Happy are ye poor: The word seems here to be taken literally: Ye who have left all for me.

Note return to page 1305 V. 24. Miserable are ye Rich: If ye have received or sought your Consolation or Happiness therein.

Note return to page 1306 V. 25. Full— Of meat, and drink, and worldly Goods: that laugh—that are of a light, trifling Spirit.

Note return to page 1307 V. 26. Wo to you, when all men shall speak well of you— But who will believe this?

Note return to page 1308 Matt. v. 44.

Note return to page 1309 V. 27. But I say to you that hear: Hitherto our Lord had spoken only to particular sorts of persons: Now he begins speaking to all in general.

Note return to page 1310 Matt. v. 39.

Note return to page 1311 V. 29. To him that smiteth thee on the cheek— taketh away thy cloke— These seem to be Proverbial Expressions, to signify an invasion of the tenderest Points of Honour and Property. Offer the other—forbid not thy coat: that is, Rather yield to his repeating the Affront or Injury, than gratify Resentment in righting yourself, in any Method not becoming Christian Love.

Note return to page 1312 Matt. v. 42.

Note return to page 1313 V. 30. Give to every one, friend or enemy, what thou canst spare, and he really wants: And of him that taketh away thy goods—by borrowing—if he be insolvent, ask them not again.

Note return to page 1314 Matt. vii. 12.

Note return to page 1315 V. 32. 'Tis greatly observable, our Lord has so little regard for one of the highest Instances of Natural Virtue, namely, the returning Love for Love, that he does not account it even to deserve thanks. For even sinners, faith he, do the same; men who do not regard God at all. Therefore he may do this, who has not taken one Step in Christianity.

Note return to page 1316 Matt. vii. 1.

Note return to page 1317 V. 38. Into your bosom: Alluding to the mantles the Jews wore, into which a large quantity of Corn might be received. With the same measure that ye mete with, it shall be measured to you again. Amazing Goodness! So we are even permitted to carve for ourselves! We ourselves are, as it were, to tell God, How much Mercy He shall shew us! and can we be content with less than the very largest measure? Give then to man, what thou designest to receive of God.

Note return to page 1318 V. 39. He spake a parable. Our Lord sometimes used Parables, when he knew plain and open Declarations would too much inflame the Passions of his Hearers. 'Tis for this reason that he uses this Parable. Can the blind lead the blind? Can the Scribes teach this way, which they know not themselves? Will not they and their Scholars perish together? Can they make their disciples any better than their masters? But those who are throughly instructed by them, will be just as their Masters. Be not ye like them, censuring others, and not amending yourselves.

Note return to page 1319 Matt. xv. 15.

Note return to page 1320 Matt. vii. 3.

Note return to page 1321 Matt. viii. 22.

Note return to page 1322 V. 46. And why call ye me Lord, Lord. What will fair Professions avail, without a Life answerable thereto?

Note return to page 1323 Matt. vii. 24.

Note return to page 1324 Matt. viii. 5.

Note return to page 1325 V. 3. Hearing of Jesus— Of his Miracles, and of his Arrival at Capernaum.

Note return to page 1326 Matt. xi. 2.

Note return to page 1327 V. 22. To the poor the gospel is preached: Which is the greatest mercy, and the greatest Miracle of all.

Note return to page 1328 V. 24. When the messengers were departed— He did not speak the following things, in the hearing of John's Disciples, lest he should seem to flatter John, or to compliment him into an adherence to his former Testimony. To avoid all suspicion of this kind, he deferred his Commendation of him, till the Messengers were gone; and then delivered it to the people, to prevent all Imaginations, as if John were wavering in his Judgment, and had sent the two Disciples for his own, rather than their Satisfaction.

Note return to page 1329 Mal. iii. 1.

Note return to page 1330 V. 29. And all the people— Our Lord continues his Discourse. Justified God—owned his Wisdom and Mercy, in thus calling them to repentance, and preparing them for him that was to come.

Note return to page 1331 V. 30. But the Pharisees and scribes: The Good, Learned, Honourable Men—made uoid the counsel, the gracious Design of God toward them. They disappointed all these Methods of his Love, and would receive no Benefit from them.

Note return to page 1332 V. 32. They are like children sitting in the market-place— So froward and perverse, that no Contrivance can be found to please them. It is plain, our Lord means, that they were like the Children complained of, not like those that made the Complaint.

Note return to page 1333 V. 35. But wisdom is justified by all her children. The Children of Wisdom are, those who are truly wise, wise unto Salvation. The Wisdom of God in all these Dispensations, these various Methods of calling Sinners to repentance, is owned and heartily approved by all these.

Note return to page 1334 V. 39.17Q0186 And one of the Pharisees asked him to eat with him— Let the Candor with which our Lord accepted this Invitation, and his Gentleness and Prudence at this insnaring Entertainment, teach us to mingle the Wisdom of the Serpent, with the Innocence and Sweetness of the Dove. Let us neither absolutely refuse all Favours, nor resent all Neglects, from those whose Friendship is at best very doubtful, and their Intimacy by no means safe.

Note return to page 1335 V. 37. A woman— Not the same with Mary of Bethany, who anointed him six Days before his last passover.

Note return to page 1336 V. 40. And Jesus said, Simon, I have somewhat to say to thee. So tender and courteous an Address does our Lord use even to a proud, censorious Pharisee!

Note return to page 1337 V. 43. Which of them will love him most? Neither of them will love him at all, before he has forgiven them. An insolvent Debtor, till he is forgiven, does not love, but fly his Creditor.

Note return to page 1338 V. 44. Thou gavest me no water— It was customary with the Jews to shew respect and kindness to their welcome Guests, by saluting them with a kiss, by washing their feet, and anointing their heads with Oil, or some fine Ointment.

Note return to page 1339 V. 47. Those many sins of her's are forgiven; therefore she loved much. The fruit of her having had much forgiven. It should be carefully observed here, That her Love is mentioned as the Effect and Evidence, not the Cause, of her Pardon. She knew that much had been forgiven her; and therefore she loved much.

Note return to page 1340 V. 50. Thy faith hath saved thee: Not thy Love. Love is Salvation.

Note return to page 1341 V. 2. Mary Magdalene: Or Mary of Magdala, a town of Galilee: Probably the person mentioned in the last chapter.

Note return to page 1342 Matt. xiii. 1. Mark iv. 1.

Note return to page 1343 V. 15. Who—keep it— Not like the wayside: And bring forth fruit—Not like the thorny ground—With patience: Not like the stony.

Note return to page 1344 Matt. v. 15. Mark iv. 21.

Note return to page 1345 V. 16. No man having lighted a candle: As if he had said, And let your good fruit appear openly.

Note return to page 1346 Matt. x. 26. Mark iv. 22.

Note return to page 1347 V. 17. For nothing is hid— Strive not to conceal it at all; for you can conceal nothing long.

Note return to page 1348 Matt. xiii. 12. Mark iv. 25.

Note return to page 1349 Matt. xii. 46. Mark iii. 31.

Note return to page 1350 Matt. viii. 23.

Note return to page 1351 Matt. viii. 28. Mark v. 1.

Note return to page 1352 V. 29. For many times it had caught him, &c. Therefore our compassionate Lord made the more haste to cast him out.

Note return to page 1353 V. 31. The abyss— that is, the bottomless pit.

Note return to page 1354 V. 32. To enter into the swine. Not that they were any easier in the swine, than out of them. Had it been so, they would not so soon have dislodged themselves by destroying the Herd.

Note return to page 1355 Mark v. 21.

Note return to page 1356 V. 52. She is not dead, but sleepeth: Her soul is not separated finally from the body; and this short Separation is rather to be called Sleep than Death.

Note return to page 1357 Matt. x. 1. Mark vi. 7.

Note return to page 1358 V. 4. There abide and thence depart: that is, Stay in that House, till ye leave the City.

Note return to page 1359 Matth. xiv. 1. Mark vi. 14.

Note return to page 1360 V. 7. It was said by some: And soon after, by Herod himself.

Note return to page 1361 V. 8. That Elijah had appeared: He could not rise again, because he did not die.

Note return to page 1362 Mark vi. 30.

Note return to page 1363 Matt. xiv. 15. Mar. vi. 35. John vi. 3.

Note return to page 1364 Matt. xvi. 13. Mark viii. 27.

Note return to page 1365 V. 18. Apart— from the multitude—And he asked them—When he had done praying, during which they probably stayed at a distance.

Note return to page 1366 V. 22. saying, Ye must prepare for a scene far different from this.

Note return to page 1367 V. 23. Let him deny himself and take up his cross. The Necessity of this Duty has been shewn in many places: the Extent of it is specified here Daily—Therefore that Day is lost wherein no Cross is taken up.

Note return to page 1368 Matt. xvi. 25. Mark viii. 35. John xii. 25.

Note return to page 1369 Matt. xvii. 1. Mark ix. 14.

Note return to page 1370 V. 31. In glory: Like Christ with whom they talked.

Note return to page 1371 V. 32. They saw his Glory— The very same Expression in which it is described by St. John, ch. i. 14; and by St. Peter, 2 Ep. i. 16.

Note return to page 1372 V. 34. A cloud came and overshadowed them— All. And they, the Apostles, feared, while they (Moses and Elijah) entered into the cloud, which took them away.

Note return to page 1373 Matt. xvii. 14. Mark ix. 14.

Note return to page 1374 V. 44. Let these sayings sink down into your ears: that is, consider them deeply. In Joy remember the Cross. So wisely does our Lord balance Praise with Sufferings.

Note return to page 1375 Matt. xvii. 22. Mark ix. 30.

Note return to page 1376 V. 46. And there arose a reasoning among them. This kind of reasoning always arose at the most improper times that could be imagined.

Note return to page 1377 Matt. xviii. 2. Mark ix. 37.

Note return to page 1378 V. 48. And said to them, If ye would be truly great, humble yourselves to the meanest Offices. He that is least in his own Eyes shall be great indeed.

Note return to page 1379 Mark ix. 38.

Note return to page 1380 V. 51. The time was fulfilled, that he should be received up: that is, The time of his Passion was now at hand. St. Luke looks through this, to the Glory which was to follow. He stedfastly set his face: Without fear or shame.

Note return to page 1381 V. 52. He sent messengers, to make ready— A lodging and needful Entertaintment for him and those with him.

Note return to page 1382 V. 53. His face was as tho' he would go to Jerusalem: It plainly appeared, he was going to worship at the Temple, and thereby in effect, to condemn the Samaritan Worship at Mount Gerizim.

Note return to page 1383 V. 54. As Elijah did— At or near this very place, which might put it into the minds of the Apostles to make the motion now, rather than at any other Time or Place, where Christ had received the like Affront.

Note return to page 1384 V. 55. Ye know not what manner of Spirit, the Spirit of Christianity is. It is not a Spirit of Wrath and Vengeance, but of Peace and Gentleness and Love.

Note return to page 1385 Matt. viii. 19.

Note return to page 1386 V. 58. But Jesus said to him, First, understand the Terms: Consider, on what Conditions thou art to follow me.

Note return to page 1387 V. 61. Suffer me first to bid them farewell, that are in my house: as Elisha did, after Elijah had called him from his Plow, 1 Kings xix. 19: to which our Lord's Answer seems to allude.

Note return to page 1388 V. 62. Is fit for the Kingdom of God: Either to propagate or to receive it.

Note return to page 1389 Matt. ix. 37.

Note return to page 1390 V. 2. Pray ye the Lord of the harvest, that he would send forth labourers: For God alone can do this; He alone can qualify and commission men for this Work.

Note return to page 1391 V. 4. Salute no man by the way. The Salutations usual among the Jews, took up much time. But these had so much work to do in so short a space, that they had not a moment to spare.

Note return to page 1392 V. 6. A Son of peace: that is, one worthy of it.

Note return to page 1393 V. 11. The Kingdom of God is at hand: tho' ye will not receive it.

Note return to page 1394 Matt. xi. 21.

Note return to page 1395 V. 13. Wo to thee, Chorazin, &c. The same Declaration Christ had made some time before. By repeating it now, he warns the Seventy, not to lose time by going to those Cities.

Note return to page 1396 Matt. x. 40. John xiii. 20.

Note return to page 1397 V. 18. I beheld Satan— that is, When ye went forth, I saw the kingdom of Satan, which was highly exalted, swiftly and suddenly cast down.

Note return to page 1398 V. 19. I give you power: that is, I continue it to you: and nothing shall hurt you: Neither the Power nor the Subtlety of Satan.

Note return to page 1399 V. 20. Rejoice not so much, That the devils are subject to you, as that your names are written in heaven. Reader, so is thine, if thou art a true Believer. God grant, it may never be blotted out!

Note return to page 1400 Matt. xi. 25.

Note return to page 1401 V. 21. Lord of heaven and earth: In both of which thy Kingdom stands, and that of Satan is destroyed. That thou hast hid these things—He rejoiced not, in the Destruction of the wise and prudent, but in the Display of the Riches of God's Grace to others, in such a manner as reserves to Him the entire Glory of our Salvation, and hides Pride from Man.

Note return to page 1402 V. 22. Who the Son is— essentially one with the Father: Who the Father is—How great, how wise, how good!

Note return to page 1403 Matt. xiii. 16.

Note return to page 1404 Matt. xxii. 35. Mar. xii. 28.

Note return to page 1405 Deut. vi. 5. Lev. xix. 18.

Note return to page 1406 V. 27. Thou shalt love the Lord thy God, &c. that is, Thou shalt unite all the Faculties of thy Soul, to render him the most intelligent, and sincere, the most affectionate and resolute Service. We may safely rest in this general Sense of these important Words, if we are not able to fix the particular Meaning of every single word. If we desire to do this, perhaps the Heart, which is a general Expression, may be explained by the three following, With all thy soul, with the warmest Affection, with all thy strength, the most vigorous Efforts of thy Will, and with all thy mind or Understanding, in the most wise and reasonable manner thou canst, thy Understanding guiding thy Will and Affections.

Note return to page 1407 V. 28. Thou hast answered right, This do, and thou shalt live. Here is no Irony, but a deep and weighty Truth. He and he alone shall live for ever, who thus loves God and his Neighbour in the present Life.

Note return to page 1408 V. 29. To justify himself, i. e. to shew he had done this.

Note return to page 1409 V. 30. From Jerusalem to Jericho. The Road from Jerusalem to Jericho (about Eighteen miles from it) lay thro' desert and rocky places: So many Robberies and Murders were committed therein, that it was called The bloody way. Jericho was situated in a valley: Hence the Phrase of going down to it. About twelve thousand Priests and Levites dwelt there, who all attended the Service of the Temple.

Note return to page 1410 V. 31. The common translation is, By chance—which is full of gross Improprieties. For if we speak strictly, there is no such thing in the Universe, as either Chance or Fortune. A certain priest came down that way, and passed by on the other side. And both he and the Levite, no doubt, could find an Excuse for passing over on the other side, and might perhaps gravely thank God for their own Deliverance, while they left their brother bleeding to death. Is it not an emblem of many living Characters, perhaps of some who bear the sacred Office? O House of Levi and of Aaron, is not the day coming, when the Virtues of Heathens and Samaritans, will rise up in the judgment against You?

Note return to page 1411 V. 33. But a certain Samaritan came where he was— It was admirably well judged, to represent the Distress on the side of the Jew, and the Mercy on that of the Samaritan. For the case being thus proposed, Self-interest would make the very Scribes sensible, how amiable such a Conduct was, and would lay them open to our Lord's Inference. Had it been put the other way, Prejudice might more easily have interposed, before the Heart could have been affected.

Note return to page 1412 V. 34. Pouring in oil and wine: Which when well beaten together, are one of the best Balsams that can be applied to a fresh Wound.

Note return to page 1413 V. 36. Which of these was the neighbour to him that fell among the robbers? Which acted the part of a neighbour?

Note return to page 1414 V. 37. And he said, He that shewed mercy on him. He could not for Shame say otherwise, tho' he thereby condemned himself, and overthrew his own false Notion of the Neighbour to whom our Love is due. Go and do thou likewise. Let us go and do likewise, regarding every man as our neighbour who needs our Assistance. Let us renounce that Bigotry and Party Zeal which would contract our Hearts, into an Insensibility for all the human Race, but a small number whose Sentiments and Practices are so much our own, that our Love to them is but Self-love reflected. With an honest openness of mind, let us always remember the kindred between man and man, and cultivate that happy Instinct whereby in the original Constitution of our Nature, God has strongly bound us to each other.

Note return to page 1415 V. 40. Martha was incumbered— The Greek Word properly signifies, To be drawn different ways at the same time, and admirably expresses the situation of a mind, surrounded (as Martha's then was) with so many Objects of Care, that it hardly knows, which to attend to first.

Note return to page 1416 V. 41. Martha, Martha! There is a peculiar Spirit and Tenderness, in the repetition of the word: Thou art careful, inwardly, and hurried outwardly.

Note return to page 1417 V. 42. Mary hath chosen the good part: To save her soul. Reader, Hast thou!

Note return to page 1418 V. 1. Lord, teach us to pray, as John also taught his disciples. The Jewish Masters used to give their Followers some short Form of Prayer, as a peculiar Badge to their Relation to them. This it is probable John the Baptist had done. And in this sense it seems to be, that the Disciples now asked Jesus, To teach them to pray. Accordingly he here repeats that Form, which he had before given them in his Sermon on the Mount, and likewise inlarges on the same head, tho' still speaking the same things in substance. And this Prayer, uttered from the Heart, and in its true and full Meaning, is indeed the Badge of a real Christian. For is not he such whose first and most ardent Desire, is the Glory of God, and the Happiness of Man, by the coming of his Kingdom? Who asks for no more of this World than his daily Bread, longing mean time for the Bread that came down from Heaven? And whose only Desires for himself are Forgiveness of Sins (as he heartily forgives others) and Sanctification?

Note return to page 1419 Matt. vi. 9.

Note return to page 1420 V. 2. When ye pray, say— And what he said to them, is undoubtedly said to us also. We are therefore here directed, not only, To imitate this in all our Prayers, but to use this very Form of Prayer.

Note return to page 1421 V. 4. Forgive us; for we forgive, Not once, but continually. This does not denote the meritorious Cause of our Pardon: but the Removal of that Hindrance, which otherwise would render it impossible.

Note return to page 1422 V. 5. At midnight— The most unseasonable time. But no time is unseasonable with God, either for hearing or answering Prayer.

Note return to page 1423 Mark vii. 7.17Q0189

Note return to page 1424 V. 13. How much more shall your heavenly Father— How beautiful is the Gradation? A Friend: A Father: God! Give the Holy Spirit—The best of all Gifts, and that which includes every good Gift.

Note return to page 1425 Matt. xii. 22.

Note return to page 1426 V. 14. It was dumb: that is, it made the man so.

Note return to page 1427 Mark iii. 22.

Note return to page 1428 V. 15. But some said, He casteth out devils by Beelzebub. These he answers, ver. 17. Others, to try whether it were so, or no, sought a sign from heaven. These he reproves in the 29th and following verses. Beelzebub signifies The Lord of flies, a title which the Heathens gave to Jupiter, whom they accounted the chief of their Gods, and yet supposed him to be employed in driving away flies from their Temples and Sacrifices. The Philistines worshiped a Deity under this Name, as the God of Ekron: From hence the Jews took the name, and applied it to the chief of the Devils.

Note return to page 1429 Matt. xii. 38.

Note return to page 1430 V. 17. A house, that is a Family.

Note return to page 1431 V. 20. If I cast out devils by the finger of God; that is, by a Power manifestly Divine. Perhaps the expression intimates farther, That it was done without any labour: Then the Kingdom of God is come upon you: Unawares, unexpectedly, —So the Greek word implies.

Note return to page 1432 V. 21. The strong one armed. The Devil, strong in himself, and armed with the Pride, Obstinacy and Security of him in whom he dwells.

Note return to page 1433 V. 26. The last state of that man becomes worse than the first. Whoever reads the sad Account Josephus gives of the Temper and Conduct of the Jews, after the Ascension of Christ and before their final Destruction by the Romans, must acknowledge that no Emblem could have been more proper to describe them. Their Characters were the vilest that can be conceived, and they pressed on to their own ruin, as if they had been possest by Legions of Devils, and wrought up to the last Degrees of Madness.

Note return to page 1434 V. 27. Blessed is the womb that bare thee, and the paps which thou hast sucked! How natural was the thought for a Woman! And how gently does our Lord reprove her?

Note return to page 1435 V. 28. Yea, rather blessed are they, that hear the word of God and keep it. For if even She that bare him had not done this she would have forfeited all her Blessedness.

Note return to page 1436 V. 29. It seeketh— The Original Word implies seeking more, or over and above what one has already.

Note return to page 1437 V. 32. They repented at the preaching of Jonah: But it was only for a season. Afterwards they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the Comparison held. God reprieved the Jews for about forty years. But they still advanced in wickedness, till having filled up their measure, they were destroyed with an utter Destruction.

Note return to page 1438 Matt. v. 15. Mark iv. 21.

Note return to page 1439 V. 33. The meaning is, God gives you this Gospel-light, that you may repent. Let your Eye be singly fixt on Him, aim only at pleasing God, and while you do this, your whole Soul will be full of Wisdom, Holiness, and Happiness.

Note return to page 1440 Matt. vi. 22.

Note return to page 1441 V. 34. But when thine eye is evil, when thou aimest at any thing else, thou wilt be full of Folly, Sin, and Misery. On the contrary,

Note return to page 1442 V. 36. If thy whole body be full of light; if thou art filled with Holy Wisdom, having no part dark, giving way to no Sin or Folly; then that Heavenly Principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy Powers and Faculties.

Note return to page 1443 Matt. xxiii. 25.

Note return to page 1444 V. 39. Now ye Pharisees— Probably many of them were present at a Pharisee's house.

Note return to page 1445 V. 41. Give what is in them— the vessels which ye clean, in alms, and all things are clean to you. As if he had said, By Acts directly contrary to Rapine and Wickedness, shew that your Hearts are cleansed, and these outward Washings are needless.

Note return to page 1446 V. 42. Wo to you: that is, Miserable are you. In the same manner is the phrase to be understood throughout the Chapter.

Note return to page 1447 V. 44. For ye are as graves which appear not: Probably in speaking this, our Lord fixt his eyes on the Scribes. As graves which appear not, being over-grown with grass, so that men are not aware, till they stumble upon them, and either hurt themselves, or at least are defiled by touching them. On another occasion, Christ compared them to whited Sepulchres, fair without, but foul within, Matth. xxiii. 27.

Note return to page 1448 V. 45. One of the lawyers; that is, scribes; expounders of the law.

Note return to page 1449 V. 48. Whom they killed, ye build their sepulchres: Just like them pretending great reverence for the ancient. Prophets, while ye destroy those whom God sends to yourselves. Ye therefore bear witness by this deep Hypocrisy that ye are of the very same Spirit with them.

Note return to page 1450 Matt. xxiii. 34.

Note return to page 1451 V. 49. The Wisdom of God, agreeably to this, hath said—in many Places of Scripture, tho' not in these very Words. I will send them prophets—Chiefly under the Old Testament And Apostles—under the New.

Note return to page 1452 V. 50. The blood of all shall be required of this generation, that is, shall be visibly and terribly punished upon it.

Note return to page 1453 V. 51. And so it was, within forty years, in a most astonishing manner, by the dreadful Destruction of the Temple, the City, and the whole Nation. Between the Temple and the Altar: In the Court of the Temple.

Note return to page 1454 V. 52. Ye have taken away the key of knowledge: Ye have obscured and destroyed the true Knowledge of the Messiah, which is the Key of both the present and the future Kingdom of Heaven; the Kingdom of Grace and of Glory. Ye have not entered in—Into the present Kingdom of Heaven.

Note return to page 1455 Matt. xvi. 6.

Note return to page 1456 V. 1. He said to his disciples first— But afterward (ver. 54.) to all the people.

Note return to page 1457 Matt. x. 27.

Note return to page 1458 V. 4. But I say to you, Fear not, &c. Let not the Fear of man make you act the hypocrite, or conceal any thing which I have commissioned you to publish.

Note return to page 1459 V. 5. Fear him who hath power to cast into hell: Even to his peculiar Friends, Christ gives this Direction. Therefore the fearing God as having power to cast into Hell, is to be prest even on true Believers.

Note return to page 1460 V. 6. Are not five sparrows, &c. But trust, as well as fear him.

Note return to page 1461 Matt. x. 30. ch. xxi. 18.17Q0190

Note return to page 1462 Mark ix. 38.17Q0191

Note return to page 1463 V. 8. And I say to you, if you avoid all Hypocrisy, and openly avow my Gospel—Before the Angels, At the Last Day.

Note return to page 1464 Matt. xii. 31. Mark iii. 28.

Note return to page 1465 V. 10. And whosoever— As if he had said, Yet the denying me in some degree, may, upon true Repentance, be forgiven. But if it rise so high as that of Blasphemy, it can never be forgiven, neither is there place for Repentance.

Note return to page 1466 Matt. x. 19. ch. xxi. 12.17Q0192

Note return to page 1467 V. 11. Take no thought— Be not sollicitous about the Matter or Manner of your Defence; nor how to express yourselves.

Note return to page 1468 V. 14. Who made me a judge? In wordly things. His kingdom is not of this world.

Note return to page 1469 V. 15. He said to them: Perhaps, to the two Brothers, and thro' them to the People. A man's Life—that is, the Comfort or Happiness of it.

Note return to page 1470 V. 17. What shall I do? The very language of Want! Do? Why, lay up treasure in Heaven.

Note return to page 1471 V. 21. Rich toward God. He is rich toward God, who is rich in Faith, and Love, and Good Works.

Note return to page 1472 Matt. vi. 25.

Note return to page 1473 V. 25. Which of you can add the least measure— It seems, To add one cubit to a thing (which is the Phrase in the Original) was a kind of Proverbial Expression, for making the least Addition to it.

Note return to page 1474 V. 28. The grass— the Greek word means, All sorts of herbs and flowers.

Note return to page 1475 V. 29. Neither be ye of a doubtful mind. The word in the Original signifies, any Speculations or Musings, in which the Mind fluctuates, or is suspended (like Meteors in the Air) in an uneasy Hesitation.

Note return to page 1476 V. 32. It is your Father's good pleasure to give you the kingdom. How much more, Food and Raiment? And since ye have such an Inheritance, regard not your Earthly Possessions.

Note return to page 1477 Matt. vi. 19.

Note return to page 1478 V. 33. Sell what ye have. This is a Direction, not given to all the multitude; (much less is it a standing Rule for all Christians) neither to the Apostles; for they had nothing to sell, having left all before: But to his other Disciples, (mentioned ver. 22. and Acts i. 15.) especially to the Seventy, that they might be free from all worldly Intanglements.

Note return to page 1479 V. 35. Let your loins be girt, &c. Here is an Allusion to the long Garments, worn by the Eastern Nations, which they girded or tucked up about their loins, when they journeyed or were employed in any Labour: As also the Lights that Servants used to carry at Weddings, which were generally in the night.

Note return to page 1480 V. 37. He will come and serve them: The meaning is, He will shew them his Love, in the most condescending and tender manner.

Note return to page 1481 V. 38. The Jews frequently divided the Night into Three Watches, to which our Lord seems here to allude.

Note return to page 1482 V. 41. Speakest thou this parable to us— Apostles and Disciples—Or to all—the people? Does it concern us alone? Or all Mankind also?

Note return to page 1483 V. 42. Who is that faithful and wise steward! Our Lord's answer manifestly implies, That he had spoken this Parable primarily (tho' not wholly) to the Ministers of his Word: Whom his Lord shall make ruler over his houshold: For his Wisdom and Faithfulness.

Note return to page 1484 V. 43. Happy is that servant— God himself pronounces him wise, faithful, happy! Yet he fell from all, and perished for ever.

Note return to page 1485 V. 46. The Lord will appoint him his portion— His everlasting portion—with the unfaithful: As faithful as he was once, God himself being the Judge!

Note return to page 1486 V. 47. And that servant who knew his Lord's will, shall be beaten with many Stripes. And his having much Knowledge will increase, not lessen his Punishment.

Note return to page 1487 V. 49. I am come to send fire— To spread the Fire of Heavenly Love over all the Earth.

Note return to page 1488 V. 50. But I have a baptism to be baptized with: I must suffer first, before I can set up my Kingdom. And how I long to fight my way thro' all!

Note return to page 1489 Matt. x. 34.

Note return to page 1490 V. 51. Suppose ye, that I am come to send peace upon earth? That universal Peace will be the immediate Effect of my Coming? Not so, but quite the contrary.

Note return to page 1491 V. 52. There shall be five in one house, three against two, and two against three: There being an irreconcileable Enmity between the Spirit of Christ and the Spirit of the World.

Note return to page 1492 V. 53. The father against the son— For those who reject me, will be implacable toward their very nearest Relations who receive me. At this day also is this Scripture fulfilled. Now also there is no concord between Christ and Belial.

Note return to page 1493 Mark17Q0201 xvi. 2.

Note return to page 1494 V. 54. And he said to the people also. In the preceding verses, he speaks only to his Disciples. From the West. In Judea, the West wind, blowing from the Sea, usually brought Rain: The South-wind, blowing from the Deserts of Arabia, occasioned sultry Heat.

Note return to page 1495 V. 56. How do ye not discern this season? Of the Messiah's Coming, distinguishable by so many surer Signs.

Note return to page 1496 V. 57. Why even of yourselves, without any External Sign, judge ye not what is right? Why do ye not discern and acknowledge the intrinsic Excellence of my Doctrine.

Note return to page 1497 Matt. v. 25.

Note return to page 1498 V. 58. When thou art going— As if he had said, And ye have not a moment to lose. For the Executioners of God's Vengeance are at hand. And when he hath once delivered you over to them, ye are undone for ever.

Note return to page 1499 V. 59. A mite was about the third part of our Farthing.

Note return to page 1500 V. 1. The Galileans, whose blood Pilate had mingled with their Sacrifices. Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman Authority. Pilate surrounded and slew them, while they were worshipping in the Temple, at a public Feast.

Note return to page 1501 V. 3. Ye shall all likewise perish. All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. And so they did. There was a remarkable resemblance, between the fate of these Galileans, and of the main Body of the Jewish Nation: The flower of which was slain at Jerusalem by the Roman Sword, while they were assembled at one of their great Festivals. And many thousands of them perished in the Temple itself, and were literally buried under its ruins.

Note return to page 1502 V. 6. A man had a fig-tree, &c. Either we may understand God the Father by him that had the Vineyard, and Christ by him that kept it: Or Christ himself is he that hath it, and his Ministers they that keep it.

Note return to page 1503 V. 7. Three years—Christ was then in the Third Year of his Ministry. But it may mean only, several Years; a certain number being put for an uncertain. Why doth it also cumber the ground? that is, Not only bear no fruit itself, but take up the ground of another tree that would.

Note return to page 1504 V. 11. She was bowed together and utterly unable to lift up herself. The Evil Spirit which possest her, afflicted her in this manner. To many doubtless it appeared a Natural Distemper. Would not a Modern Physician have termed it a Nervous Case?

Note return to page 1505 V. 15. Thou Hypocrite— For the real Motive of his speaking was Envy, not (as he pretended) pure Zeal for the Glory of God.

Note return to page 1506 V. 16. And ought not this woman— Ought not any human Creature, which is so far better than an ox or an ass: Much more, this daughter of Abraham—Probably in a Spiritual as well a natural sense—to be loosed?

Note return to page 1507 Matt. xiii. 31.17Q0205 Mark iv. 30.

Note return to page 1508 Matt. xiii. 33.

Note return to page 1509 V. 21. Covered up: So that for a time, nothing of it appeared.

Note return to page 1510 Matt. vii. 13.

Note return to page 1511 V. 24. Strive to enter in— Agonize. Strive as in an Agony. So the word signifies, Otherwise none shall enter in. Barely seeking will not avail.

Note return to page 1512 V. 25. And even agonizing will not avail, after the door is shut. Agonize therefore now by Faith, Prayer, Holiness, Patience. And ye begin to stand without—Till then, they had not thought of it! O how new will that Sense of their Misery be? How late? How lasting? I know not whence ye are—I know not, that is, I approve not of your Ways.

Note return to page 1513 Matt. vii. 23.

Note return to page 1514 Matt. viii. 13.

Note return to page 1515 V. 29. They shall sit down in the kingdom of God— Both the Kingdom of Grace and of Glory.

Note return to page 1516 Matt. xix. 30.

Note return to page 1517 V. 30. But there are last— Many of the Gentiles who were latest called, shall be most highly rewarded; and many of the Jews who were first called, shall have no Reward at all.

Note return to page 1518 V. 31. Herod has a mind to kill thee. Possibly they gave him the Caution out of Good-will.

Note return to page 1519

V. 32. And he said, Go and tell that fox: With great propriety so called, for his Subtlety and Cowardice. The Meaning of our Lord's Answer is, Notwithstanding all that he can do, I shall, for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. Yet not here; but in the bloody City. Behold, I cast out devils—With what Majesty does He speak to his Enemies! With what Tenderness to his Friends! The third day I am perfected. On the third day he left Galilee, and set out for Jerusalem, to die there.

But let us carefully distinguish between those things wherein Christ is our Pattern, and those which were peculiar to his Office. His Extraordinary Office justified him, in using that Severity of Language, when speaking of wicked Princes and corrupt Teachers, to which we have no Call; and by which we should only bring scandal on Religion, and ruin on ourselves, while we irritated rather than convinced, or reformed those, whom we so indecently rebuked.

Note return to page 1520 V. 33. It cannot be, that a prophet perish out of Jerusalem. Which claims Prescription for murdering the Messengers of God. Such Cruelty and Malice cannot be found elsewhere.

Note return to page 1521 Matt. xxiii. 37.

Note return to page 1522 V. 34. How often would I have gathered thy Children together? Three solemn Visits he had made to Jerusalem since his Baptism, for this very purpose.

Note return to page 1523 V. 35. Your house is left to you desolate, is now irrevocably consigned to Desolation and Destruction: And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your Calamities, ye shall be ready and disposed to say, Blessed is he that cometh in the name of the Lord. It does not imply, That they should then see Jesus at all; but only, that they would earnestly wish for the Messiah, and in their Extremity be ready to entertain any who should assume that Character.

Note return to page 1524 V. 2. There was a certain man before him: It does not appear, that he was come thither with any insidious Design. Probably he came, hoping for a Cure: or perhaps was one of the Family.

Note return to page 1525 V. 3. And Jesus answering spake— Answering the thoughts which he saw rising in their hearts.

Note return to page 1526 V. 7. He spake a parable— The ensuing Discourse is so termed, because several Parts are not to be understood literally. The General Scope of it is, Not only at a Marriage Feast, but on every Occasion, He that exalteth himself shall be abased, and he that abaseth himself shall be exalted.

Note return to page 1527 Matt. xxiii. 12.

Note return to page 1528 V. 12. Call not thy friends— that is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these Offices of Humanity and Courtesy as they were, and teaches an higher Duty. But is it not implied herein, That we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is spared from those needless Entertainments? Lest a recompence be made. This Fear is as much unknown to the World, as even the Fear of Riches.

Note return to page 1529 V. 15. One of them that sat at table hearing these things. And being touched therewith— said, Happy is he that shall eat bread in the kingdom of God—Alluding to what had been just spoken. It means, He that shall have a part in the resurrection of the just.

Note return to page 1530 V. 16. Then said he— Continuing the allusion— A certain man made a great supper, &c. As if he had said, All men are not sensible of this Happiness. Many might have a Part in it, and will not.

Note return to page 1531 V. 18. They all began to make excuse— One of them pleads only his own will, I go: Another, a pretended Necessity. I must needs go: The Third, Impossibility, I cannot come. All of them want the Holy Hatred mentioned ver. 26. All of them perish by things in themselves lawful. I must needs go. The most urgent Worldly Affairs frequently fall out just at the time when God makes the freest offers of Salvation.

Note return to page 1532 V. 21. The servant came and shewed his lord these things. So Ministers ought to lay before the Lord in Prayer, the Obedience or Disobedience of their Hearers.

Note return to page 1533 V. 23. Compel them to come in. With all the Violence of Love and the Force of God's Word. Such Compulsion, and such only, in matters of Religion, was used by Christ and his Apostles.

Note return to page 1534 V. 24. For refers to Go out, ver. 23.

Note return to page 1535 Matt. x. 37.

Note return to page 1536 V. 26. If any man come to me, and hate not his father, &c.— Comparatively to Christ: Yea, so as actually to renounce his field, oxen, wife, all things, and act as if he hated them, when they stand in competition with him.

Note return to page 1537 V. 28. And which of you intending to build a tower— that is, And whoever of you intends to follow me, let him first seriously weigh these things.

Note return to page 1538 V. 31. Another king— Does this mean, the Prince of this World? Certainly he had greater Numbers on his side. How numerous are his Children and Servants!

Note return to page 1539 V. 33. So— Like this man, who being afraid to face his Enemy, sends to make peace with him—every one who forsaketh not all that he hath, 1. By withdrawing his Affections from all the Creatures; 2. By enjoying them only in and for God, only in such a measure and manner as leads to Him; 3. By hating them all, in the Sense above mentioned, cannot be my disciple: but will surely desist from building that tower, neither can he persevere in fighting the good Fight of Faith.

Note return to page 1540 Matt. v. 13. Mark ix. 50.

Note return to page 1541 V. 34. Salt: Every Christian; but more eminently, every Minister.

Note return to page 1542 V. 1. All the publicans: that is, all who were in that place. It seems our Lord was in some town of Galilee of the Gentiles, from whence he afterwards went to Jerusalem, ch. xvii. 11.

Note return to page 1543 V. 3. He spake— three Parables of the same Import; for the Sheep, the piece of Silver, and the lost Son, all declare (in direct Contrariety to the Pharisees and Scribes) in what manner God receiveth Sinners.

Note return to page 1544 Matt. xviii. 12.

Note return to page 1545 V. 4. Leave the ninety and nine in the wilderness: Where they used to feed: All uncultivated ground, like our Commons, was by the Jews termed Wilderness, or Desert. And go after—In recovering a lost Soul, God, as it were, labours. May we not learn hence, That to let them alone who are in Sin, is both unchristian and inhuman?

Note return to page 1546

V. 7. Joy shall be— Solemn and festal Joy— in heaven; first in our blessed Lord himself, and then among the Angels and Spirits of just men—over one sinner—One gross, open, notorious sinner—that repenteth—that is thoroughly changed in heart and in life—than over ninety and nine just persons—comparatively just, outwardly blameless—that need not such a repentance: For they need not, cannot repent of the sins which they never committed.

The sum is, As a Father peculiarly rejoices, when an extravagant Child, supposed to be utterly lost, comes to a thorough Sense of his Duty: Or as any other person who has recovered what he had given up for gone, has a more sensible Satisfaction in it, than in several other things equally valuable, but not in such Danger: So do the Angels in Heaven peculiarly rejoice, in the Conversion of the most abandoned Sinners. Yea, and God himself so readily forgives and receives them, that He may be represented as having Part in the Joy.

Note return to page 1547 V. 12. Give me the part of goods that falleth to me. See the Root of all Sin! A Desire of disposing of ourselves: of Independency on God!

Note return to page 1548 V. 13. He took a journey into a far country — Far from God: God was not in all his thoughts—And squandered away his substance —All the Grace he had received.

Note return to page 1549 V. 14. He began to be in want— All his worldly Pleasures failing, he grew conscious of his Want of Real Good.

Note return to page 1550 V. 15. And he joined himself to a citizen of that country: Either the Devil, or one of his children; the genuine Citizens of that Country, which is far from God. He sent him to feed swine: He employed him in the base drudgery of Sin.

Note return to page 1551 V. 16. He would fain have filled his belly with the husks— He would fain have satisfied himself with Worldly Comforts. Vain, fruitless Endeavours!

Note return to page 1552 V. 17. And coming to himself— For till then he was beside himself, as all men are, so long as they are without God in the world.

Note return to page 1553 V. 18. I will arise and go to my father— How accurately are the first Steps of true Repentance, here pointed out?

Note return to page 1554 V. 20. And he arose and came to his father— The moment he had resolved, he began to execute his Resolution. While he was yet a great way off, his father saw him—returning, starved, naked.

Note return to page 1555 V. 22. But the father said— interrupting him, before he had finished what he intended to say. So does God frequently cut an earnest Confession short, by a Display of his pardoning Love.

Note return to page 1556 V. 23. Let us be merry. Both here, and wherever else this word occurs, whether in the Old or New Testament, it implies nothing of Levity, but a solid, serious, religious-heart-felt Joy: This was the ordinary Meaning of the word two hundred years ago, when our Translation was made.

Note return to page 1557 V. 25. The Elder son seems to represent the Pharisees and Scribes, mentioned ver. 2.

Note return to page 1558 V. 27. Thy father hath killed the fatted calf. Perhaps he mentions this, rather than the Robe or Ring, as having a nearer Connexion with the Musick and Dancing.

Note return to page 1559 V. 28. He was angry, and would not go in. How natural to us is this kind of Resentment?

Note return to page 1560 V. 30. Lo, these many years do I serve thee. — So he was one of the Instances, mentioned ver. 7. How admirably therefore does this parable confirm that Assertion! Yet thou never gavest me a kid, that I might make merry with my friends. Perhaps God does not usually give much Joy to those who never felt the Sorrows of Repentance.

Note return to page 1561 V. 31. Thou art ever with me, and all that I have is thine. This suggests a strong Reason against murmuring, at the indulgence shewn to the greatest of Sinners. As the Father's receiving the younger Son, did not cause him to disinherit the Elder; so God's receiving notorious sinners, will be no loss to those who have always served him. Neither will he raise these to a State of Glory, equal to that of those who have always served him, if they have, upon the whole, made a greater Progress in inward as well as outward Holiness.

Note return to page 1562

V. 32. This thy brother was dead and is alive. A thousand of these delicate touches in the inspired Writings, escape an inattentive Reader. In the 30th verse the Elder Son had unkindly and indecently said, This thy Son. The Father in his reply mildly reproves him, and tenderly says, This thy brother. Amazing intimation, that the best of men ought to account the worst Sinners their brethren still: and should especially remember this Relation, when they shew any Inclination to return.

Our Lord in this whole Parable shews, not only that the Jews had no Cause to murmur at the Reception of the Gentiles, (a point which did not at that time fall so directly under his Consideration) but that if the Pharisees were indeed as good as they supposed themselves to be, still they had no Reason to murmur at the kind treatment of any sincere Penitent. Thus does he condemn them, even on their own Principles, and so leaves them without excuse.

We have in this Parable a lively Emblem of the Condition and Behaviour of Sinners in their natural State. Thus, when inriched by the Bounty of the great common Father, do they ungratefully run from him, (ver. 12.) Sensual Pleasures are eagerly pursued, till they have squandered away all the Grace of God. (ver. 13.) And while these continue, not a serious Thought of God can find a place in their minds. And even when afflictions come upon them, (ver. 14.) still they will make hard shifts, before they will let the Grace of God, concurring with his Providence, persuade them to think of a Return, (ver. 15, 16.)

When they see themselves naked, indigent, and undone, then they recover the Exercise of of their Reason, (ver. 17.) Then they remember the Blessings they have thrown away, and attend to the Misery they have incurred. And hereupon they resolve to return to their Father, and put the Resolution immediately in practice, (ver. 18, 19.)

Behold with wonder and Pleasure, the gracious reception they find, from divine injured Goodness! When such a Prodigal comes to his Father, He sees him afar off, (ver. 20.) He pities, meets, embraces him, and interrupts his Acknowledgments, with the tokens of his returning Favour, (ver. 21.) He arrays him with the robe of a Redeemer's Righteousness, with inward and outward Holiness, adorns him with all his sanctifying Graces, and honours him with the tokens of adopting Love. (ver. 22.) And all this he does with unutterable delight, in that he who was lost is now found, (ver. 23, 24.)

Let no elder Brother murmur at this Indulgence, but rather welcome the Prodigal back into the Family. And let those who have been thus received, wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father, and not transgressed his Commandments.

Note return to page 1563 V. 1. And he said also to his disciples— Not only to the Scribes and Pharisees, to whom he had been hitherto speaking, but to all the Younger as well as the Elder brethren; to the returning Prodigals who were now his disciples. A certain rich Man had a steward—Christ here teaches all that are now in favour with God, particularly pardoned Penitents, to behave wisely, in what is committed to them.

Note return to page 1564 V. 3. To beg I am ashamed— But not ashamed to cheat! This was likewise a sense of honour! “By men call'd honour, but by angels pride.”

Note return to page 1565 V. 4. I know— that is, I am resolved, what to do.

Note return to page 1566 V. 8. And the Lord commended the unjust steward; namely, in this respect—Because he had used timely precaution: So that though the dishonesty of such a servant be detestable, yet his Foresight, Care, and Contrivance, about the interests of this life, deserve our Imitation, with regard to the more important Affairs of another. The children of this world—Those who seek no other Portion than this World— Are wiser—Not absolutely, for they are, one and all, egregious fools; but they are more consistent with themselves; they are truer to their Principles; they more steddily pursue their End: they are wiser in their generation, that is, in their own way, than the children of light—The children of God, whose light shines on their hearts.

Note return to page 1567 V. 9. And I say to you, Be good stewards even of the lowest Talents wherewith God hath intrusted you. Mammon means Riches or Money. It is termed the Mammon of Unrighteousness, because of the manner wherein it is commonly either procured or employed. Make yourselves friends of this, by doing all possible good, particularly to the children of God: That when ye fail, when your flesh and your heart faileth, when this earthly tabernacle is dissolved, those of them who are gone before, may receive, may welcome you into everlasting Habitations.

Note return to page 1568 V. 10. And whether ye have more or less, see that ye be faithful as well as wise stewards. He that is faithful in what is meanest of all worldly Substance, is also faithful in things of an higher nature. And he that uses these lowest Gifts unfaithfully, is likewise unfaithful in spiritual things.

Note return to page 1569 V. 11. Who will intrust you with the true riches? How should God intrust you with Spiritual and Eternal, which alone are true Riches?

Note return to page 1570 V. 12. If ye have not been faithful in that which was another's— None of these Temporal things are yours. You are only stewards of them, not Proprietors. God is the Proprietor of All. He lodges them in your hands for a season; but still they are his Property. Rich men, understand and consider this. If your Steward uses any part of your Estate (so called in the Language of men) any farther or any otherwise than you direct, he is a Knave: He has neither Conscience nor Honour. Neither have you either one or the other, if you use any Part of that Estate, which is in truth God's, not your's, any otherwise than He directs. That which is your own. When you have it, it will be your own for ever.

Note return to page 1571 Matt. vi. 24.

Note return to page 1572 V. 13. And you cannot be faithful to God, if you trim between God and the world; if you do not serve him alone.

Note return to page 1573 V. 15. And he said to them, Ye are they who justify yourselves before men— The Sense of the whole Passage is, that Pride wherewith you justify yourselves, feeds Covetousness, derides the Gospel, (ver. 14.) and destroys the Law: (ver. 18.) All which is illustrated by a terrible Example. Ye justify yourselves before men. Ye think yourselves righteous, and persuade others to think you so.

Note return to page 1574 Matt. xi. 13.

Note return to page 1575 V. 16. The law and the prophets were in force until John: from that time the Gospel takes place: And humble upright men receive it with inexpressible Earnestness.

Note return to page 1576 Matt. v. 18.

Note return to page 1577 V. 17. Not that the Gospel at all destroys the Law:

Note return to page 1578 Matt. v. 31. xix. 7. Mar. x. 2.

Note return to page 1579 V. 18. But ye do: particularly in this notorious Instance.

Note return to page 1580 V. 19. There was a certain rich man: Very probably a Pharisee, and one that justified himself before men: A very honest, as well as honourable Gentleman—Tho' it was not proper to mention his Name on this occasion—Who was clothed in purple and fine linen—And doubtless esteemed on this account, (perhaps, not only by those who sold it, but by most that knew him) as encouraging Trade, and acting according to his Quality: And feasted splendidly every day: And consequently was esteemed yet more, for his Generosity and Hospitality, in keeping so good a Table.

Note return to page 1581 V. 21. And there was a certain beggar named Lazarus, (according to the Greek Pronuntiation) or Eleazar. By his Name it may be conjectured, he was of no mean Family, tho' it was thus reduced. There was no reason for our Lord to conceal his Name, which probably was then well known. Theophylact observes, from the tradition of the Hebrews, that he lived at Jerusalem. Yea, the dogs also came and licked his sores. It seems, this circumstance is recorded to shew that all his ulcers lay bare, and were not closed or bound up.

Note return to page 1582 V. 22. And the beggar, worn out with hunger and pain and want of all things, died; and was carried by Angels (amazing Change of the Scene!) into Abraham's bosom. So the Jews styled Paradise; the place where the Souls of good men remain from Death to the Resurrection. The rich man also died, and was buried. Doubtless with pomp enough, tho' we do not read of his lying in state. That stupid senseless Pageantry, that shocking Insult on a poor, putrifying Carcase, was reserved for our inlightened Age!

Note return to page 1583 V. 23. He seeth Abraham afar off— And yet knew him at that distance. And shall not Abraham's Children, when they are together in Paradise, know each other?

Note return to page 1584 V. 24. Father Abraham, have mercy on me. It cannot be denied, but here is one precedent in Scripture, of praying to departed Saints. But who is it that prays, and with what success? Will any, who considers this, be fond of copying after him?

Note return to page 1585 V. 25. But Abraham said, Son— According to the flesh. Is it not worthy of Observation, that Abraham will not revile even a damned Soul. Shall living men revile one another? Thou in thy life-time receivedst thy good things. Thou didst chuse and accept of worldly things, as thy Good, thy Happiness. And can any be at a loss to know why he was now in torments? This damnable Idolatry, had there been nothing more, was enough to sink him to the nethermost Hell.

Note return to page 1586 V. 26. Besides this, there is a great gulph fixed. Readers, to which side of it wilt thou go?